Parallel Translations
Surah 28. The Story, Stories, The Narrative (al-Qasas)
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1
History of Moses
طسۤمۤ ١
Ta Sin Mi
Ta-Seen-Meem
Ta. Sin. Mim
TA SIN MIM
Ta, Sin, Meem.
Ta Sin Mim.
Ṭa, Sa«n, Ma«m
Ta. Sin. Mim
Ta Sin Mim - the Benign, the All-Hearing, the All-Knowing (God is revealing this Surah)
Ta Sin Mi
T. S. M. (Ta. Sin. Mim.)
T.S.M
Taa, Siin, Miim
Tâ Sîn Mīm.
T. S. M
Ta-Seen-Meem. (Alphabets of the Arabic language - Allah and to whomever he reveals, know their precise meanings.
Ta. Sin. Mim.
T.S.M
TA SIN MIM
TaSeenMeem
TA. SIN. MIM
T. S. M
^a S Mm.
Ta. Seen. Meem.
Tua Sin M'im
Ta´. Sin. Mi
Benignant, Hearing, Knowing God
Taa Siin Miim.
Ta. Sin. Mim
Ta, Sin, Mim. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.
T S M
Ta. Sin. Mim
Ta, Sin, Mim (These are the names of letters of the Arabic alphabet and only Allah knows their meaning here)
Ta. Sin. Mim
Ta. Sin. Mim
Ta Sin Mim
Ta. Si’in. Mim!
Ta, Seen, Meem
Ta. Si’in. Mim!
T. (Tah), S. (Seen), M. (Meem) the Sarah opens with these introductory letters from the Arabic Alphabet to draw attention to the miracle of the Quran which though written in the people's tongue, cannot be emulated
Ta Sin Meem
Ṭâ-Sĩn-Mĩm.
Ta, Sin, Mim.
Tā‘ sīn mīm
T. S. M.
Ta Seen Meem,
Ta Seen Meem,
Ta, Seen, Meem.
T?. S?n. M?m
Å¢Ä. SÄ«n. MÄ«m.
T.S.M. Toor-e-Sina, Moses. Commandments were given to Moses at Mount Sinai
Ta sin Mim
Ta Sin Mim
?a. Sin. Mim
Ta Sin Mim
Ta. Seen. Meem.
Ta, Seen, Meem
Ta, Seen, Meem
Ta.Sin.Mim.
Ta. Sin. Mim
Ta. Sin. Mim
تِلۡكَ ءَایَـٰتُ ٱلۡكِتَـٰبِ ٱلۡمُبِینِ ٢
These are the verses of the Scripture that makes things clear
These are the Verses of the clear book.
These are verses of the Manifest Book
These are the verses of the illuminating Book
These are the signs of the Clear Book (clearly manifest system and order).
Those are the Signs of the Clear Book.
These are the signs of the Manifest Book
These are the Revelations of the Book clear in itself and clearly showing the truth
These are the verses of the perfect Book which explains everything vividly
Those are the signs of the Manifest Book
These are the verses of the clear (and clarifying) book.
These are the words of God which constitute Qur’an [A book which clearly explain that part of the unseen which is related to the man’s earthly life.]
These are verses of the Book that makes things clear
Those are the signs of the Evident Scripture.
Those are the signs of the perspicuous Book
These are verses of the clear Book
These are signs of the book that makes things clear.
These are the signs of the perspicuous book
28:2.These are the verses of the Book (Scripture) that clarifies
Those are the verses of the Clear Book
These are the signs of the lucid Book
These (alphabets are) Signs of Al-Kitab-ul-Mobin
That are the signs of the clear Book.
These are verses of the Book that clarifies.
These are the verses of the Glorious Book that makes the things clear
These are the verses of the Clear Book
These are the verses of the Book that makes manifest
Those are the signs of the book that makes clear.
These are Verses of the Book that gives clear guidance.
These are the Verses of the enlightening Book
These are the signs of the clear Scripture
These are the signs of the clear Book
These are the signs of the Book of Clarity.
Those are the Book's verses/evidences, the clear/evident
These are messages of a divine writ clear in itself and clearly showing the truth
Those (Literally: that) are the ayat (Verses, signs) of the Evident Book
These are revelations of the Scripture that maketh plain
These are the verses of the illustrious Book
These are verses of the clear Book
These are the ( Holy) ‘Verses’ of the ‘Distinctive Book’,
These are the verses of the illuminating book
These are the Verses of the irrefutable Book,
These are divinely discoursed verses flowing with the precision and grace symbolic of the Book -the Quran- which is the spirit of truth that guides into all truth
These are verses of the Clear Book,
These are the verses of the clear Book.
These are the signs of the clear book.
These are the verses of the veritable Book
These (letters) constitute proofs of this profound book.
these are the verses of the Book that make everything clear.
these are the verses of the Book that make everything clear.
These are the Verses of The Obvious Book.
There are verses of the Book (that makes the truth) clear
These are verses of the Book that makes things clear.
Now these are Messages of the Book clear in itself and it makes things clear
These are the verses of the Book that makes (things) clear
These are verses of the perspicuous Book
These are the signs of the clear Book
These are the Signs (verses) of the Book (Quran) that makes (things) clear
These are the verses of the Enlightening Book.
These are the Verses of the Clear Book
These are the verses of the clear Book
Those are the signs of the clear book.
These are Verses of the Book that makes (things) clear
These are Verses of the Book that makes (things) clear
نَتۡلُوا۟ عَلَیۡكَ مِن نَّبَإِ مُوسَىٰ وَفِرۡعَوۡنَ بِٱلۡحَقِّ لِقَوۡمࣲ یُؤۡمِنُونَ ٣
We recount to you [Prophet] part of the story of Moses and Pharaoh, setting out the truth for people who believe
We recite to you of the news of Moses and Pharaoh in truth, for the people who believe
WE recite unto thee of the story of Musa and Fir'awn with truth fora people who believe
We narrate to you from the history of Moses and Pharaoh in all verity, for those who believe
We shall narrate some of the news of Moses and Pharaoh, as Truth, for people who believe.
We recite to you with truth some news of Musa and Pharaoh for people who have iman.
We relate to you truly some of the account of Moses and Pharaoh for a people who have faith
We now convey to you with truth some of the exemplary events which took place between Moses and the Pharaoh, for people who will believe
We recount to you (a portion) of the true account of Moses and Pharaoh with all accuracy for the benefit of the people who would believe
We will recite to thee something of the tiding of Moses and Pharaoh truthfully, for a people who believe
We read to you of the true story of Moses and Pharaoh, for people who believe.
I (God) am going to recite to you believers a little bit of the true story of Moses and Pharaoh
We rehearse to you some of the story of Moses and Pharaoh in truth for people who believe
We read to yousg from the tiding of Moses and Pharaoh in truth for people who believe.
we recite to thee from the history of Moses and Pharaoh in truth unto a people who believe
We shall narrate to you the true tidings of Moosa and Firaun, for the people who have faith
We relate unto you some of the news of Moses and Pharaoh by the truth for a people who believe.
We will dictate unto thee, O Mohammed, some parts of the history of Moses and Pharaoh, with truth; for the sake of people who believe
We narrate unto you something from the history of Moses and Pharaoh with truth unto a people who believe
We shall in truth recite to you some of the news of Moses and Pharaoh for a nation who believe
We will recite to thee portions of the History of Moses and Pharaoh with truth, for the teaching of the faithful
We recite unto you (something) out of the news of Musa and Firaun in original truth in the interest of a nation who Believe
We recount to thee the tiding of Moses and Pharaoh with The Truth for a folk who believe.
We recite to you some of the story of Moses and Pharaoh truthfully for people of faith.
In all truth, We narrate to you some information about Moses and Pharoah (Pharaoh) for the instruction of the believers
We recount to you with truth some parts of the story of Moses and Pharaoh for the benefit of those who believe
We recite to thee the story of Moses and Pharaoh with truth, for a people who believe
We recite to you (something) from the history of Musa and Firawn with truth, for a people who believe.
We narrate to you from the story of Moses and Pharaoh with truth, for people who believe
(O Esteemed Beloved!) We recite to you from the true account of Musa (Moses) and Pharaoh for those who have believed
We recite to you from the news of Moses and Pharaoh with truth, for a people who believe
We recite to you from the news of Moses and Pharaoh with fact, for a people who believe
We recite to you from the news of Moses and Pharaoh with fact, for a people who believe.
We read/recite on you from Moses' information/news, and Pharaoh, with the truth to a nation believing
We [now] convey unto thee some of the story of Moses and Pharaoh, setting forth the truth for [the benefit of] people who will believe
We recite to you (something) of the tiding of Musa (Moses) and Firaawn (Pharaoh) with the Truth, for a people who believe
We narrate unto thee (somewhat) of the story of Moses and Pharaoh with truth, for folk who believe
We recite to you some of the story of Moses and the Pharaoh for a genuine purpose, and for the benefit of the believing people
We recite to you a part of the story of Musa and Pharaoh with truth for a people who believe
We narrate to you the anecdote of ‘Moses’ and ‘Pharaoh’ with truth for the people who place their faith in (Allâh).
For (the benefit of) the people who believe, We recite to you the true tale of Musa and the pharaoh
We narrate to you the story of Moses and Pharaoh with truth for a people who live a life of Genuine Faith.
Here, We narrate to you O Muhammad in truth some information relative to Mussa and Pharaoh to relate it to the people whose hearts reflect the image of religious and spiritual virtues
in which We recite to you part of the true story of Musa and Pharaoh for those who believe.
We narrate to you ˹O Prophet˺ part of the story of Moses and Pharaoh in truth for people who believe.
We recite to you in truth of the information about Musa (Moses) and Pharaoh for people who believe.
In all truth We shall recount to you the tale of Moses and Pharaoh for the instruction of the faithful
We recite to you herein some history of Moses and Pharaoh, truthfully, for the benefit of people who believe.
We recite to you from the story of Moses and Pharaoh setting out the Truth for people who believe.
We recite to you from the story of Moses and Pharaoh, setting out the Truth for people who believe.
We recite upon you from Moses’s news and Pharaoh with the right, for a kinfolk who believe.
We recite to you some of the story of Moses and Pharaoh in truth, for a people who believe
We shall relate to you some of the story of Moses and Pharaoh, setting forth the truth for people who will believe.
We narrate to you some history of Moses and Pharaoh, setting forth the Truth for the benefit of those who will believe
We recite to you from the account of Musa and Firon with truth for people who believe
We rehearse unto thee a true account of Moses and Pharaoh for the benefit of a people who would believe
We recite unto thee in truth some of the account of Moses and Pharaoh, for a people who believe
We recite (and restate) to you with truth a part of the story of Musa (Moses) and Firon (Pharaoh), for people who believe
We narrate to you the story of Moses and Pharaoh, with truth, for a people who believe.
We narrate to you from the history of Moses and Pharaoh—in truth—for people who believe
We recite to you from the news of Moses and Pharaoh in truth for a people who believe
We recite to you from the news of Moses and Pharaoh with truth, for people who believe.
We rehearse to thee some of the story of Moses and Pharaoh in Truth, for people who believe
We rehearse to thee some of the story of Moses and Pharaoh in Truth, for people who believe
إِنَّ فِرۡعَوۡنَ عَلَا فِی ٱلۡأَرۡضِ وَجَعَلَ أَهۡلَهَا شِیَعࣰا یَسۡتَضۡعِفُ طَاۤىِٕفَةࣰ مِّنۡهُمۡ یُذَبِّحُ أَبۡنَاۤءَهُمۡ وَیَسۡتَحۡیِۦ نِسَاۤءَهُمۡۚ إِنَّهُۥ كَانَ مِنَ ٱلۡمُفۡسِدِینَ ٤
Pharaoh made himself high and mighty in the land and divided the people into different groups: one group he oppressed, slaughtering their sons and sparing their women––he was one of those who spread corruption––
Surely, Pharaoh exalted himself in the land, divided its people into sects, oppressed one group among them, killed their sons, and spared their females. Surely, he was of those who committed great sins.
Verily Fir'awn exalted himself in the earth and made the people thereof into sects, weakening a party among them, slaying their sons and letting their women live. Verify he was of the corrupters
The Pharaoh had become high and mighty in the land, and divided the people into different classes, and impoverished one class, slaying its males and sparing its women, for he was indeed a tyrant
Indeed, the Pharaoh had established supremacy in that land and had divided the people into various classes. Seeking to weaken and debase one class, he was slaying their sons and sparing their women... Indeed, he was of those who caused corruption.
Pharaoh exalted himself arrogantly in the land and divided its people into camps, oppressing one group of them by slaughtering their sons and letting their women live. He was one of the corrupters.
Indeed Pharaoh tyrannized over the land, reducing its people to factions, abasing one group of them, slaughtering their sons and sparing their women. Indeed He was one of the agents of corruption
The Pharaoh turned into an arrogant tyrant in the land (of Egypt) and divided its people into castes. One group of them he humiliated and oppressed, slaughtering their sons and letting live their womenfolk (for further humiliation and suffering). He surely was one of those spreading disorder and corruption
(The facts are,) Pharaoh behaved arrogantly in (his) land. He divided its inhabitants into parties. He (oppressed them and thus) sought to weaken a section of them (- the Israelites). He killed their sons and sought to make their women immodest by sparing them. Infact he was of the evil doers
Now Pharaoh had exalted himself in the land and had divided its inhabitants into sects, abasing one party of them, slaughtering their sons, and sparing their women; for he was of the workers of corruption
Indeed, Pharaoh was high (and mighty) in the land and made his people into sects, weakening a group of them (children of Israel), killing their sons and keeping their women alive. Indeed, he was of the corruptors.
Pharaoh established his tyranny in Egypt by dividing men (based upon their race and nationality of origin). Then He humiliated one group (the Jews) by killing their sons and submitting their females to the slavery; indeed he was a great sinner and criminal
Truly Pharaoh exalted himself in the land and broke its people into sects, oppressing a small group among them. Their sons he killed, but he kept alive their females, and he has indeed committed crimes against humanity
Indeed, Pharaoh became exalted in the land and divided its people into sects, deeming a faction of them weak and oppressed: slaughtering their sons while keeping their women alive (in bondage). Indeed, he was one of the corrupters.
Verily, Pharaoh was lofty in the land and made the people thereof sects; one party of them he weakened, slaughtering their sons and letting their women live. Verily, he was of the despoilers
Indeed Firaun had achieved dominance in the earth and made its people subservient to him – seeing a group among them weak, he used to kill their sons and spare their women; he was indeed very mischievous
Truly Pharaoh became overbearing in the land and made its people into factions. He oppressed a group of them slaughtering their male children and keeping alive their females. Truly he was of those who are the corrupters.
Now Pharaoh lifted himself up in the land of Egypt; and he caused his subjects to be divided into parties: He weakened one party of them, by slaying their male-children, and preserving their females alive; for he was an oppressor
Verily, Pharaoh exalted himself in the land and divided the people thereof into sects (and casts); one section of them he oppressed, slaughtering their sons and sparing their women. Verily, he was of those who work corruption
Pharaoh had exalted himself in the land and had divided its people into sects, one group he abased, putting their sons to death and sparing their women, for he was one of those who corrupted
Now Pharaoh lifted himself up in the earth, and divided his people into parties: one portion of them he brought low - He slew their male children, and let their females only live; for he was one of those who wrought disorders
Verily, Firaun exhibited, declared and set himself as high, superior and exalted on the earth, and turned its people (into) sects. He weakens a group amongst them (who were regarded Muslims), he slaughters their sons and lets their females survive. Surely, he was of the Mufsidun
Truly, Pharaoh exalted himself on the earth and made his people partisans, taking advantage of due to their weakness, a section among them. He slaughters their children and saves alive their women. Truly, he had been of the ones who make corruption.
Pharaoh exalted himself in the land and made its people into castes. He oppressed a small group [the Hebrew nation] among them; he killed their sons but kept their girls alive. He was indeed among the corrupt.
The fact is that Pharoah elevated himself in the land and divided its residents into groups, one group of which he persecuted, putting their sons to death and sparing only their females. Indeed he was one of the mischief-makers
Indeed Pharaoh transgressed in the land and divided its people into sections. One group of them he humiliated, and slew their sons and spared their daughters. Truly he was among the mischief-makers
Surely Pharaoh exalted himself in the land and made its people into parties, weakening one party from among them; he slaughtered their sons and let their women live. Surely he was one of the mischief-makers
Firawn certainly exalted himself in the land and made its people (divided) into sects, weakening a party from among them, getting their sons slaughtered and leaving their women alive, he was certainly among those who caused corruption.
Indeed, Pharaoh had acquired great power on earth and had divided its people into sects. He persecuted a group among them, killing their sons and sparing their women. He was indeed of those who perpetrated injustice
Certainly, Pharaoh had become an arrogant rebel (i.e., a tyrannical despot) in the land, and he had divided the citizens of his (state) into (various) sects (and groups). He had oppressed and weakened one of these groups (the population comprising the Children of Israel). He used to kill their sons (to crush their future strength), and let their women live (to increase their number without men and spread immorality and indecency amongst them). Surely, he was one of those who rouse disruption
Pharaoh became mighty in the land, and he turned its people into factions, he oppressed a group of them by killing their children and raping their women. He was of those who corrupted
Pharaoh became mighty in the land, and he turned its people into factions; he oppressed a group of them by killing their children and raping their women. He was of those who corrupted
Pharaoh became mighty in the land, and he turned its people into factions; he oppressed a group of them by killing their sons and shaming their women. He was of those who corrupted.
That Pharaoh became high, mighty and dignified in the earth/Planet Earth, and he made its people (into) groups/parties , he weakens a group of people from them, he slaughters their sons, and he shames/keeps alive their women, that he truly was from the corrupting/disordering
Behold, Pharaoh exalted himself in the land and divided its people into castes. One group of them he deemed utterly low; he would slaughter their sons and spare (only) their women: for, behold, he was one of those who spread corruption [on earth]
Surely Firaawn had exalted himself in the land and made its population into sects, deeming a section of them weak, constantly slaying their sons and (sparing) alive their women. Surely he was one of the corruptors
Lo! Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed, killing their sons and sparing their women. Lo! he was of those who work corruption
The Pharaoh dominated the land and divided its inhabitants into different groups, suppressing one group by killing their sons and keeping their women alive. He was certainly an evil-doer
Indeed, Pharaoh had become high-handed in the land, and had divided its people into different groups; he used to persecute a group of them, slaughtering their sons and keeping their women alive. Indeed he was one of the mischief-makers
‘Pharaoh’ became an arrogant tyrant in the land and made its people sects, persecuting one (ethnic) group, slaughtering their sons and sparing their women. Surely, he was one of those who spread corruption.
The pharaoh claimed himself exalted in the land, dividing its inhabitants into factions. He enslaved and enfeebled one group, putting their sons to death and letting their females live. Indeed, he was wicked
Most certainly, Pharaoh had exalted himself in the land and divided its people into sects: persecuting one (ethnic) group, slaughtering their sons and sparing their women. Surely, he was one of those who spread corruption.
Pharaoh installed himself in the land in the office of dignity and tyranny, and divided the people into parties and leaned heavily against one of them, brutally slaughtering their new born males and purposely sparing their females. He was indeed mischievous creating diversity and discord
Pharaoh was unjust to people, and divided them by their ethnicity. Oppressing one group of them by killing their sons whilst keeping their women alive, he oppressed others.
Indeed, Pharaoh ˹arrogantly˺ elevated himself in the land and divided its people into ˹subservient˺ groups, one of which he persecuted, slaughtering their sons and keeping their women. He was truly one of the corruptors.
Pharaoh exalted on earth and turned its people into factions, a group of whom he oppressed, slaughtering their sons and sparing their women, for he was of the corrupters.
Now Pharaoh made himself a tyrant in the land. He divided his people into castes, one group of which he oppressed, slaughtering their sons and sparing only their daughters. Surely, he was an evil-doer
Pharaoh turned into a tyrant on earth, and discriminated against some people. He persecuted a helpless group of them, slaughtering their sons, while sparing their daughters. He was indeed wicked.
Pharaoh exalted himself and divided the people into factions: oppressing a segment of them, slaughtering their sons while sparing the women. He was one of those who spread corruption.
Pharaoh exalted himself and divided the people into factions: oppressing a segment of them, slaughtering their sons while sparing the women. He was one of those who spread corruption.
Surely Pharaoh exalted himself on the earth, and set up its inhabitants into sects. He weakened a category from them, slaughters their sons, and lets their women live. Surely, he was from the spoilers.
Verily Pharaoh exalted himself in the land (of Egypt) and divided its people into sections, weakening a group of them, he slaughtered their sons and spared alive their females, verily he was of the mischief- makers
Pharaoh exalted himself in the land and divided its people into castes. One group of them he persecuted, slaying their sons and keeping their women alive. For certain, he was one who sows corruption.
Behold, Pharaoh exalted himself in the land and divided its people into castes. A tribe among them (the Israelites) he oppressed, killing their sons and sparing their women. Verily, he was of the corrupters. (2:49), (7:141), (40:25)
Surely Firon exalted himself in the land and made its people into parties, weakening one party from among them; he slaughtered their sons and let their women live; surely he was one of the mischiefmakers
Verily, Pharaoh behaved arrogantly in the earth, and divided the people thereof into sections; he sought to weaken one section of them, slaughtering their sons and sparing their women. Certainly, he was one of the mischief-makers
Indeed, Pharaoh exalted himself in the land, and made its people into factions, oppressing a party among them, slaying their sons and sparing their women. Verily he was among those who work corruption
Truly, Firon (Pharaoh) had raised himself in the land and broken up its people into groups, keeping a small group (Israelites) lowly among them: Their sons, he killed but keep their females alive: Verily, he was truly a mischief-maker
Pharaoh exalted himself in the land, dividing its people into sects. He oppressed a group among them, slaughtering their sons while sparing their women. He was among the corruptors.
Pharaoh exalted himself in the land, and divided its people into factions. He persecuted a group of them, slaughtering their sons, while sparing their daughters. He was truly a corrupter
Indeed, Pharaoh exalted himself in the land and made its people into factions, oppressing a sector among them, slaughtering their [newborn] sons and keeping their females alive. Indeed, he was of the corrupters
Indeed, Pharaoh was lofty in the land and made its people sects; a party of them he weakened, slaughtering their sons and letting their women live. Indeed, he was of those who work corruption.
Truly Pharaoh elated himself in the land and broke up its people into sections, depressing a small group among them: their sons he slew, but he kept alive their females: for he was indeed a maker of mischief
Truly Pharaoh elated himself in the land and broke up its people into sections, depressing a small group among them: their sons he slew, but he kept alive their females: for he was indeed a maker of mischief
وَنُرِیدُ أَن نَّمُنَّ عَلَى ٱلَّذِینَ ٱسۡتُضۡعِفُوا۟ فِی ٱلۡأَرۡضِ وَنَجۡعَلَهُمۡ أَىِٕمَّةࣰ وَنَجۡعَلَهُمُ ٱلۡوَ ٰرِثِینَ ٥
but We wished to favour those who were oppressed in that land, to make them leaders, the ones to survive
And We wished to do a Favor to those who were oppressed in the land, to make them rulers, to make them the inheritors,
And We desired that We should be gracious unto those who were weakened in the land, and We should make them leaders and We should make them the inheritors
We wished to favour those who were weak in the land and make them leaders and heirs
So We wished to favor those who were left helpless and abased, and make them leaders and inheritors.
We desired to show kindness to those who were oppressed in the land and to make them leaders and make them inheritors
And We desired to show favour to those who were abased in the land, and to make them imams, and to make them the heirs
But We willed to bestow Our favor upon those who were humiliated and oppressed in the land, and make of them exemplary leaders (to guide people on the way to God and in their lives), and make them inheritors (of the glory of the Pharaoh and the land in which We produced blessings for people)
And We chose to confer favour upon those who had been rendered weak in the land and to make them leaders and to bestow a kingdom upon them, thus make them inheritors (of Our blessings)
Yet We desired to be gracious to those that were abased in the land, and to make them leaders, and to make them the inheritors
And We wanted to do a favor to those who were weak in the land and to make them leaders and to make them the inheritors (of Pharaoh’s power),
Meanwhile, I (God) decided to change the situation and raise the oppressed ones to become the rulers and inherit the wealth and power
And We wished to be gracious to those who were being oppressed in the land, to make them leaders, and to make them heirs
Thus We are willing to favor those who were deemed weak and oppressed in the land and to make them leaders and to make them the inheritors
And we wished to be gracious to those who were weakened in the earth, and to make them models, and to make them the heirs
And We willed to favour those who were weak in the earth, and to make them leaders and to make them the inheritors (of the land and wealth of Firaun’s people)
And We wish to confer Our grace upon those who were oppressed in the earth and to make them leaders and to make them the inheritors.
And We were minded to be gracious unto those who were weakened in the land, and to make them models of religion; and to make them the heirs of the wealth of Pharaoh and his people
And We wished to be gracious to those who were weakened by oppression in the earth, and to make them models, and to make them the inheritors
But We wanted to be gracious to those abased in the land, and to make them leaders and inheritors
And we were minded to shew favour to those who were brought low in the land, and to make them spiritual chiefs, and to make them Pharaoh's heirs
And (on the other hand) We wish that We may do special favour unto those who have been made weak in the land and We make them aimma (imams) and we set them as the inheritors (of the state)
And We want to show grace to those who were taken advantage of due to their weakness on the earth and to make them leaders and to make them the ones who inherit
We intended to be gracious to those who were oppressed in the land to make them leaders and heirs.
But We wanted to favor those who were oppressed in the land, and make them leaders, and make them the heirs
We wanted to bestow favour on those who were oppressed in the land. We wanted to make them leaders and heir
And We desire to bestow a favour upon those who were deemed weak in the land, and to make them the leaders, and to make them the heirs
And We intended to bestow favour on those who were weakened in the land and make them leaders and make them the inheritors,
And We desired to favour the downtrodden on earth, and make them leaders and make them the inheritors
And We wanted to do favour to the people who had been weakened in the land (through oppression, exploitation and deprivation of rights and freedom) and make them leaders (of the oppressed people) and inheritors (of the throne of the kingdom)
And We wanted to help those who were oppressed in the land, and to make them role models, and to make them the inheritors
And We wanted to help those who were oppressed in the land, and to make them leaders, and to make them the inheritors
And We wanted to help those who were oppressed in the land, and to make them leaders, and to make them the inheritors.
And We want/intend that We bless on those who were weakened in the earth/Planet Earth, and We make them leaders/examples, and We make them the heirs/inheritants
But it was Our will to bestow Our favour upon those [very people] who were deemed [so] utterly low in the land, and to make them forerunners in faith. and to make them heirs [to Pharaoh’s glory]
And We are willing to be bounteous to the ones who were deemed weak in the land, and make them leaders, and make them the inheritors
And We desired to show favour unto those who were oppressed in the earth, and to make them examples and to make them the inheritors
But We have decided to grant a favor to the suppressed ones by appointing them leaders and heirs of the land
while We intended to favor those who were held as weak in the land, and to make them leaders and make them inheritors
However, We intended to bestow Our Favor upon those who are persecuted in the land, to make them (spiritual) leaders and inheritors,
And, We wished to bestow Our favors upon those who were oppressed in the land, by granting them the leadership and having them inherit (the land)
However, We intended to bestow Our favor upon those who are persecuted in the land to make them (spiritual) leaders and inheritors,
And We decided to be kind and gracious to those who were suppressed and subdued in the land and to change their status and bring it into that of spiritual leadership intended to lead and inherit the land
Our plan was to favour the victims in the land and to make them leaders and heirs;
But it was Our Will to favour those who were oppressed in the land, making them models ˹of faith˺ as well as successors;
And We wanted to show favour to those who were oppressed on earth and make them leaders and make them the inheritors.
But it was Our will to favour those who were oppressed in the land and to make them leaders among men
We willed to compensate those who were oppressed on earth, and to turn them into leaders, and make them the inheritors.
But, We wanted to favor those who were oppressed in the land, and make them leaders and make them inheritors of the land
But, We wanted to favor those who were oppressed in the land, and make them leaders and make them inheritors of the land
And We want to confer favors upon those who were weakened in the earth, and to set up them (Imams) leaders, and to set up them the inheritors.
And We have intended to bestow (Our) favour upon those who were oppressed in the earth, and to make them leaders (in faith) and make them heirs
But it was Our will to bestow Our favour upon those who were oppressed in the land and to make them leaders, and to make them the ones to inherit [the land],
But it was Our Will to bestow favor unto those who were oppressed in the land, and to make them leaders, and to make them inheritors
And We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs
And WE desired to show favour unto those who were considered weak in the earth, and to make them leaders and to make them inheritors of Our favours
Yet We desired to be gracious to those who were oppressed in the land, and to make them imams, and to make them the heirs
And We wished to be kind to those who were kept lowly in the land, to make them leaders and to make them the inheritors
Yet, We intended to show favor upon those oppressed in the land, and make them leaders, and make them the inheritors.
But We desired to favor those who were oppressed in the land, and to make them leaders, and to make them the inheritors
And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritor
And We wished to be gracious to those who were weakened in the earth, and to make them models, and to make them the heirs;
And We wished to be Gracious to those who were being depressed in the land, to make them leaders (in Faith) and make them heirs
And We wished to be Gracious to those who were being depressed in the land, to make them leaders (in Faith) and make them heirs
وَنُمَكِّنَ لَهُمۡ فِی ٱلۡأَرۡضِ وَنُرِیَ فِرۡعَوۡنَ وَهَـٰمَـٰنَ وَجُنُودَهُمَا مِنۡهُم مَّا كَانُوا۟ یَحۡذَرُونَ ٦
to establish them in the land, and through them show Pharaoh, Haman, and their armies the very thing they feared
and to establish them in the land, and to let Pharaoh, Haman, and their hosts receive from them that which they feared.
And We should establish them in the earth, and We should let Fir'awn and Haman and their hostee from them that which they dreaded
And establish them in the country; and to make the Pharaoh, Haman and their hordes beware of what they feared from them
And to secure them in that land, and to subject the Pharaoh and Haman (his high priest) and their forces to the very thing they feared!
and establish them firmly in the land and to show Pharaoh and Haman and their troops the very thing that they were fearing from them.
and to establish them in the land, and to show Pharaoh and Haman and their hosts from them that of which they were apprehensive
And to establish them in the land with power, and let the Pharaoh and Haman and their hosts experience what they feared from them (the people they had oppressed).
And (We chose) to establish them with all powers in the country and to visit Pharaoh and Haman and their hordes with that (power and supremacy) which they dreaded from those (Israelites rendered weak by them)
and to establish them in the land, and to show Pharaoh and Ha man, and their hosts, what they were dreading from them
and to establish them (and give them power) in the land and to show Pharaoh and Haman and their troops what they used to fear.
And to humiliate the Pharaoh and Haman (Pharaoh’s right hand side) and his “elite” group: This was exactly what they were really afraid of happening to them and the basis for their tyranny
To establish them in the land, and to show Pharaoh, Haman, and the followers at their hands, the very things against which they were taking precautions
and to establish them in the land and to show Pharaoh and Hamān and their troops from them the very thing they used to fear.
and to establish for them in the earth; and to show Pharaoh and Haman and their hosts what they had to beware of from them
And to give them control in the land, and to show Firaun and Haman and their armies what they fear from them
And [We wish] to establish them in the earth and to show Pharaoh and Haman and their hosts all that they used to wary about with regards to them [the oppressed].
and to establish a place for them in the earth; and to shew Pharaoh, and Haman, and their forces, that destruction of their kingdom and nation by them, which they sought to avoid
And to establish them firmly in the earth; and to show Pharaoh and Haman and their hosts that which they feared from them
and to establish them in the land; and to show Pharaoh and Haman, and their armies, the very thing they dreaded
And to stablish them in the land; and to make Pharaoh and Haman and their hosts, the eye-witnesses of what they dreaded from them
And We may set effective establishment for them on the earth, and We make Firaun and Haman and the forces of these two from amongst them see what they used to fear and guard against
and to establish them firmly on the earth. And We cause Pharaoh and Haman to see—and their armies from them— that of which they had been fearful.
[We intended] to empower them in the land and to show Pharaoh, [his prime minister] Haman, and their troops under them what they had feared.
establish them in the land, and show Pharoah, Haman and their warriors at their hands the same which they feared
and to grant them power in the land, and make Pharaoh and Haman and their hosts see what they had feared
And to grant them power in the land, and to make Pharaoh and Haman and their hosts see from them what they feared
and establish them in the earth, and to make Firawn and Haman and their armies see through them, that against which they were cautious.
And to make them strong and stable on earth, and to show Pharaoh and Haman and their hosts the very thing they feared from them (destruction of Pharaoh and his people)
And to give them governance and power in the land and show Pharaoh and Haman and their armies (the revolution) that they used to fear
And to enable them in the land, and to show Pharaoh and Haamaan and their troops what they had feared
And to enable them in the land, and to show Pharaoh and Haamaan and their troops what they had feared
And to enable them in the land, and to show Pharaoh and Haamaan and their troops what they had feared.
And We highly position/empower for them in the earth/Planet Earth, and We show Pharaoh and Haman and their (B)'s soldiers from them what they were warning/cautioning
and to establish them securely on earth, and to let Pharaoh and Haman and their hosts experience through those [children of Israel] the very thing against which they sought to protect themselves
And to establish them in the land, and to show Firaawn and Haman and their hosts the (very things) against which they were wary
And to establish them in the earth, and to show Pharaoh and Haman and their hosts that which they feared from them
give them power in the land and make the Pharaoh, Haman (his Minister), and their armies to experience from their victims what they feared most
and give them power in the land, and to show Pharaoh, Haman and their armies the very thing they were fearing from them
And to establish them in the land with authority, but in the meantime, we intended to let ‘Pharaoh, ’Hāmān’ and their hosts experience that of which they were apprehensive.
And We wished to consolidate them in the land and show the pharaoh, his associate Haaman, and their forces exactly what they dreaded, the very thing they took precautions against
And to establish them in the land with authority, but in the meantime, we intended to let Pharaoh, Hāmān and their hosts experience that of which they were apprehensive.
We decided to confirm and establish them firmly in the land and confront Pharaoh and Haman and their troops with what they feared might happen to them at their hands, the hands of Mussa whom they reared and the Israelites who followed his law
to settle them in the land and, through them, to force Pharaoh, Haman and their armies to face their worst fears
and to establish them in the land; and through them show Pharaoh, Hamân, and their soldiers ˹the fulfilment of˺ what they feared.
And to establish them on earth and show Pharaoh and Haman and their soldiers from them what they were afraid of.
to bestow on them a heritage and to give them power in the land; and to show Pharaoh, Haman,¹ and their warriors the very scourge they dreaded
And to establish them on earth, and to give Pharaoh, Hamaan, and their troops a taste of their own medicine.
and to empower them and show Pharaoh, Haman and their soldiers through them the very thing that they feared
and to empower them and show Pharaoh, Haman, and their soldiers through them the very thing that they feared
And to enable them in the earth; and to show Pharaoh, Hamaan, and their troops, from them what they were cautioning.
And to grant them power in the earth, and to show Pharaoh and H?m?n, and their hosts, what they were dreading from them
and to establish them securely on earth, and to let Pharaoh, HÄmÄn and their hosts experience at their hands the very things against which they were taking precautions.
And to establish them in the earth, and to show Pharaoh (the King) and Haman (the Chief Adviser and High Priest) and their troops what they feared from the Israelites (rebellion)
And to grant them power in the land, and to make Firon and Haman and their hosts see from them what they feared
And to establish them in the earth, and to make Pharaoh and Haman and their hosts see from them that which they feared
and to establish them in the land, and to show Pharaoh and Haman and their hosts that which they dreaded from them
To make a firm place for them in the land, and to show Firon (Pharaoh), Haman, and their armies, at their (Israelites) hands, exactly those things which they were careful (to avoid themselves)
And to establish them in the land. And to show Pharaoh, Haman, and their troops from them what they were fearing.
And to establish them in the land; and to show Pharaoh, Hamaan, and their troops, the very thing they feared
And establish them in the land and show Pharaoh and [his minister] Haman and their soldiers through them that which they had feared
And to establish them in the earth; and to show Pharaoh and Haman and their hosts what they feared from them.
To establish a firm place for them in the land, and to show Pharaoh, Haman, and their hosts, at their hands, the very things against which they were taking precautions
To establish a firm place for them in the land, and to show Pharaoh, Haman, and their hosts, at their hands, the very things against which they were taking precautions
وَأَوۡحَیۡنَاۤ إِلَىٰۤ أُمِّ مُوسَىٰۤ أَنۡ أَرۡضِعِیهِۖ فَإِذَا خِفۡتِ عَلَیۡهِ فَأَلۡقِیهِ فِی ٱلۡیَمِّ وَلَا تَخَافِی وَلَا تَحۡزَنِیۤۖ إِنَّا رَاۤدُّوهُ إِلَیۡكِ وَجَاعِلُوهُ مِنَ ٱلۡمُرۡسَلِینَ ٧
We inspired Moses’ mother, saying, ‘Suckle him, and then, when you fear for his safety, put him in the river: do not be afraid, and do not grieve, for We shall return him to you and make him a messenger.’
And We inspired to the mother of Moses, (saying): “Suckle him (Moses), but if you fear for him, then cast him into the river, and don’t fear or grieve. Surely! We shall bring him back to you and will make him one of the Messengers.”
And We inspired the mother of Musa, saying: suckle him, then when thou fearest for him, cast him into the river and fear not, nor grieve. Verily We are going to restore him unto thee, and shall make him one of the sent ones
So We conveyed to the mother of Moses: "Suckle him. If you are afraid for him, cast him in the river without any fear or regret, for We shall restore him to you, and make him an apostle."
We revealed to Moses’ mother, “Suckle him, and then when you fear for him, leave him in the river (Nile)... Have no fear or grief! Indeed, We will return him to you and make him of the Rasuls!”
We revealed to Musa´s mother, ´Suckle him and then when you fear for him cast him into the sea. Do not fear or grieve; We will return him to you and make him one of the Messengers.´
We revealed to Moses’ mother, [saying], ‘Nurse him; then, when you fear for him, cast him into the river, and do not fear or grieve, for We will restore him to you and make him one of the apostles.’
We inspired the mother of Moses, saying: "Suckle him (for a time, without anxiety for his life), then when you have cause to fear for him, put him in the river, and do not fear or grieve. We will surely return him to you and make him one of our Messengers."
And We revealed to the mother of Moses (saying), `Give him (- Moses) suck. But when you have fear about him (- his life) cast him (placing him in a chest) into the river and entertain no fear, nor grief (about his welfare). Verily, We shall restore him to you and shall make him (one) of the Messengers.
So We revealed to Moses' mother, 'Suckle him, then, when thou fearest for him, cast him into the sea, and do not fear, neither sorrow, for We shall return him to thee, and shall appoint him one of the Envoys.
And We revealed to Moses’ mother to nurse him, and when you are afraid for him then throw him in the sea/river and do not be afraid and do not be sad, We bring him back to you and We make him one of the messengers.
[When Pharaoh Ordered to kill all new born male Israelites,] I pacified her by saying: “Calm down and feed your baby. When you feel the danger is eminent, [put him in a basket] and cast him into the river. Do not fear and do not worry as I will bring him back to you and appoint him as one of my Prophets
So We sent this inspiration to the mother of Moses, “Suckle your child, but when you fear for him, cast him into the river, but fear not nor grieve, for We will return him to you, and We will make him one of Our messengers.
And We revealed to Moses' mother, “Nurse him, then when you fear for him, cast him into the waters and do not fear and do not grieve; We are surely returning him to you and making him one of the emissaries.”
And we inspired the mother of Moses, 'Suckle him; and when thou art afraid for him then throw him into the river, and fear not and grieve not; verily, we are going to restore him to thee, and to make him of the apostles!
And We inspired the mother of Moosa that, “Suckle him; then when you fear for him, cast him into the river and do not fear nor grieve; We shall indeed return him back to you and make him one of the Noble Messengers.”
And We inspired the mother of Moses that suckle him but if you have fear about him, then cast him in the river and do not fear and do not grieve, for surely We are going to return him back to you and We are going to make him one of the messengers.
And We directed the mother of Moses by revelation, saying, give him suck: And if thou fearest for him, cast him into the river; and fear not, neither be afflicted; for We will restore him unto thee, and will appoint him one of our apostles
And We inspired the mother of Moses, saying, "Suckle him; and when you are afraid for him then float him into the river, and fear not and grieve not; verily, We shall restore him to you, and make him of one of Our Messengers."
We revealed this to Moses' mother: 'Suckle him, but when you fear for him cast him into the water. Neither fear, nor sorrow because We shall restore him to you and make him among the Messengers.
And we said by revelation to the mother of Moses, "Give him suck; and if thou fearest for him, launch him on the sea; and fear not, neither fret; for we will restore him to thee, and make him one of the apostles."
And (to implement My long-term scheme and stratagem) We sent Wahi (Inspiration) to the mother of Musa (saying) that: “Suckle him, but when you became afraid regarding him (that he might be slaughtered under orders and policy of Firaun), then drop him into the river; and do not fear, and do not grieve. Verily, We are Who bring him back to you, and Who appoint him (one) of (Our) Messengers.”
And We revealed to the mother of Moses: Breast feed him. But if thou hadst feared for him, then, cast him into the water of the sea and neither fear nor feel remorse. Truly, We will be ones who restore him to thee, ones who make him among the ones who are sent.
We sent this inspiration to the mother of Moses: “Breastfeed until you have fear for him; cast him into the river [in a basket sealed with pitch], but have no fear or grief. We will restore him to you, and We will make Him one of the [divine] messengers.”
So We revealed Our will to the mother of Moses: "Suckle him, and when you feel any danger to his life, cast him into the river without any fear or grief; for We shall certainly restore him to you and make him one of Our Messengers."
We suggested to the mother of Moses: "Suckle your child, but when you fear for his life cast him into the river and be not fearful nor grieve, for We shall restore him to you and make him one of the Messengers."
And We revealed to Moses’ mother, saying: Give him suck; then when thou fearest for him, cast him into the river and fear not, nor grieve; surely We shall bring him back to thee and make him one the messengers
So We communicated to the mother of Musa, “Suckle him, but when you fear about him (that they may slaughter him) then cast him into the river and do not fear nor grieve, We will certainly bring him back to you and We will make him (one) of the messengers.”
And We sent a secret communication to the mother of Moses, "Suckle him! And, when you fear for him, then put him into the river and fear not nor grieve. We shall indeed bring him back to you and shall make him one of Our Messengers."
And We revealed to the heart of the mother of Musa (Moses): ‘Suckle him on, but when you fear (for his life), put him afloat into the river, and be not afraid (of this situation) nor grieve. Surely, We shall bring him back to you, and shall make him one of Our Messengers.
And We inspired to Moses' mother: "Suckle him, and when you become fearful for him, then cast him off in the sea, and do not fear nor grieve. We will return him to you and We will make him of the messengers."
And We inspired to Moses' mother: "Suckle him, and when you become fearful for him, then cast him off in the sea, and do not fear nor grieve. We will return him to you and We will make him of the messengers.
And We inspired to Moses' mother: "Suckle him, and if you become fearful for him, then cast him in the running water, and do not fear nor grieve. We will return him to you and We will make him of the messengers."
And We inspired/transmitted to Moses' mother: "That breast feed him, so if you feared on (for) him, so throw him in the body of water and do not fear, and do not be sad/grieving, that We are returning him to you, and making him from the messengers."
And so, [when he was born,] We inspired [thus] the mother of Moses: Suckle him [for a time], and then, when thou hast cause to fear for him, cast him into the river, and have no fear and do not grieve - for We shall restore him to thee, and shall make him one of Our message-bearers!”
And We revealed to Musa's mother, (saying), "Suckle him; so, when you fear for him, then cast him in the main; and do not fear, nor grieve. Surely We will turn him back to you, and will make him one of the Emissaries."
And We inspired the mother of Moses, saying: Suckle him and, when thou fearest for him, then cast him into the river and fear not nor grieve. Lo! We shall bring him back unto thee and shall make him (one) of Our messengers
We inspired Moses' mother saying, "Breast-feed your son. When you become afraid for his life, throw him into the sea. Do not be afraid or grieved for We shall return him to you and make him a Messenger."
We inspired the mother of Musa saying, .Suckle him (Musa). Then once you fear about him, cast him in the river, and do not fear, and do not grieve. Surely We are going to bring him back to you and appoint him one of (Our) messengers
We inspired the mother of ‘Moses’, (saying): "Suckle him; but when you fear for his life, cast him into the river. Let not fear stop you from doing this, neither do you let your heart be troubled. We shall definitely bring him back to you. And We shall make him one of (Our) Messengers.”
We sent a revelation to Musa´s mother. We said, "Nurse him! When you fear for his life, put him in the river. Do not be afraid. Nor feel sad! We are certainly going to bring him back to you. We are going to appoint him Our messenger!"
And We inspired the mother of Moses: "Suckle him! But when you fear for his life, cast him into the river. And do not let your heart be troubled. We shall definitely bring him back to you and make him one of (Our) Messengers.”
We inspired Mussa's mother, thus: "Breast feed him until you feel that fear falls upon you for his life, then put him in a chest and cast him into the river and do not be afraid nor grieve at heart. We will restore him to you and confer on him the prerogative of Apostleship"
We inspired the mother of Musa: “Breastfeed him, but when you fear for him then put him in a basket and let it float on the river, but don’t be afraid or sad. We shall return him to you and make him a messenger.
We inspired the mother of Moses: “Nurse him, but when you fear for him, put him then into the river, and do not fear or grieve. We will certainly return him to you, and make him one of the messengers.”
And We revealed to the mother of Musa (Moses) to suckle him, then when you fear for him, throw him into the river and do not fear nor worry, for We will return him to you and make him of the messengers.
We revealed Our will to Moses‘ mother, saying: ‘Give him suck, but if you are concerned about his safety, then put him down onto the river. ‘Have no fear, nor be dismayed; for We shall restore him to you and shall invest him with a mission.‘
We inspired Moses' mother: "Nurse him, and when you fear for his life, throw him into the river without fear or grief. We will return him to you, and will make him one of the messengers."
So, We inspired Moses' mother, "Nurse him for now; but when you fear for his safety, put him into the river; do not be afraid and do not grieve. We will return him to you and will make him a messenger."
So, We inspired Moses’ mother, “Nurse him for now; but when you fear for his safety, put him into the river; do not be afraid and do not grieve. We will return him to you and will make him a messenger.”
And We revealed to Moses’s mother: “That you suckle him; so, if you fear upon him, so fling him into the Yam (deep water), and do not fear, nor grieve; We will return him to you, and set up him from the messengers.”
And We inspired unto the mother of Moses, saying: �Give him suck, then when you fear for him, cast him into the River and do not fear nor grieve, for We will return him unto you and make him one of the apostles�
We revealed to the mother of Moses: “Breast-feed him, and then when you have cause to fear for him, cast him in the river, and have no fear and do not grieve. We shall restore him to you, and shall make him one of Our messengers.'
We inspired the mother of Moses, "Nourish him and when you worry for his life, then (place him in a box and) cast him into the river, and have no fear nor grieve. We shall bring him back to you and make him one of Our Messengers."
And We revealed to Musa's mothers, saying: Give him suck, then when you fear for him, cast him into the river and do not fear nor grieve; surely We will bring him back to you and make him one of the messengers
And WE directed the mother of Moses by revelation, `Suckle him; and when thou fearest for him, then cast him into the river and fear not, nor grieve; for WE shall restore him to thee, and shall make him one of the Messengers.
So We revealed to the mother of Moses, “Nurse him. But if you fear for him, then cast him into the river, and fear not, nor grieve. Surely We shall bring him back to you and make him one of the messengers.
And We sent this inspiration to Musa's (Moses’) mother: "(Breast) feed (baby Musa), but when you have fears for him, put him into the river (in a basket), but do not fear or feel sad (for him): Verily, We shall bring him back to you, and We shall make him one of Our messengers."
We inspired Moses’ mother: “Suckle him, and if you fear for him, cast him into the river, and don’t fear nor grieve. We will return him to you and make him one of the messengers.”
We inspired the mother of Moses: 'Nurse him; then, when you fear for him, cast him into the river, and do not fear, nor grieve; We will return him to you, and make him one of the messengers.'
And We inspired to the mother of Moses, "Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him [one] of the messengers."
And We inspired the mother of Moses, 'Suckle him; and when you are afraid for him then throw him into the sea, and do not fear and do not grieve; indeed, We shall restore him to you, and make him of the messengers.'
So We sent this inspiration to the mother of Moses: "Suckle (thy child), but when thou hast fears about him, cast him into the river, but fear not nor grieve: for We shall restore him to thee, and We shall make him one of Our apostles."
So We sent this inspiration to the mother of Moses: "Suckle (thy child), but when thou hast fears about him, cast him into the river, but fear not nor grieve: for We shall restore him to thee, and We shall make him one of Our messengers."
فَٱلۡتَقَطَهُۥۤ ءَالُ فِرۡعَوۡنَ لِیَكُونَ لَهُمۡ عَدُوࣰّا وَحَزَنًاۗ إِنَّ فِرۡعَوۡنَ وَهَـٰمَـٰنَ وَجُنُودَهُمَا كَانُوا۟ خَـٰطِءِینَ ٨
Pharaoh’s household picked him up––later to become an enemy and a source of grief for them: Pharaoh, Haman, and their armies were wrongdoers––
Then the family of Pharaoh picked him up (from river), that he might become an enemy for them and (a cause of) grief. Surely! Pharaoh, Haman and their hosts were sinners.
And the household of Fir'awn took him Up, that he should become unto them an enemy and a grief. Verily Fir'awn and Haman and their hosts were sinners
Then he was picked up by the family of Pharaoh (unaware) that he would become their enemy and a cause for regret. Surely the Pharaoh, Haman and their hordes were habitual sinners
Then Pharaoh’s family found him as a lost child and picked him up... Later to become an enemy and a source of grief for them... Indeed, the Pharaoh and Haman and their forces were doing wrong things!
The family of Pharaoh picked him up so that he might be an enemy and a source of grief to them. Certainly Pharaoh and Haman and their troops were in the wrong.
Then Pharaoh’s kinsmen picked him up that he might be to them an enemy and a cause of grief. Indeed Pharaoh and Haman and their hosts were iniquitous
Then the family of Pharaoh picked him up only to be an adversary and a source of grief for them. Indeed the Pharaoh, Haman and their hosts were habitually in the wrong (sinful in their treatment of people and especially of the Children of Israel)
(Moses' mother cast him into the river according to the revelation,) then one of the family of Pharaoh picked him up with the result that he (one day) became an enemy to and (a source of) grief for them. Verily, Pharaoh, Haman and the hordes of them both were all wrong-doers
So then the folk of Pharaoh picked him out to be an enemy and a sorrow to them; certainly Pharaoh and Haman, and their hosts, were of the sinners
Then Pharaoh’s family picked him up, so that he would be an enemy and a sorrow for them. Indeed, Pharaoh and Haman and their troops were sinners.
[What an irony that] the Pharaoh’s own household had to pick Moses up, so that he may become their enemy and create head ache for them. Indeed Pharaoh and Haman and their troops were misguided [thinking that by killing all new born males, they can change God’s will.]
Then the people of Pharaoh took him out of the river. It was intended that Moses should be to them an adversary, and a cause of sorrow for Pharaoh, Haman, and all their followers were people who did harmful deeds
Then Pharaoh’s folk picked him up (only) to be an enemy and a (source of) grief for them. Indeed, Pharaoh and Hamān and their troops were wrongdoers.
And Pharaoh's family picked him up that he might be for them a foe and a grief; verily, Pharaoh and Haman and their hosts were sinners
So the family of Firaun picked him up, in order that he become their enemy and a sorrow upon them; indeed Firaun and Haman and their armies were guilty
The people of Pharaoh picked him up for that he is going to be for them an enemy [cause of fear] and grief. Truly Pharaoh and Haman and their hosts were sinners.
And when she had put the child in the ark, and had cast it into the river, the family of Pharaoh took him up; providence designing that he should become an enemy, and a sorrow unto them. Verily Pharaoh, and Haman, and their forces were sinners
And Pharaoh´s family picked him up that he might become for them a foe and a grief; for verily, Pharaoh and Haman and their hosts were ever sinners
Then the family of Pharaoh picked him out to be an enemy and a sorrow for them, indeed Pharaoh and Haman, and their army were sinners
And Pharaoh's family took him up to be a foe and a sorrow to them, for sinners were Pharaoh and Haman and their hosts
Then the household of Firaun picked him up (from the waters of the river) so that he becomes to them an enemy and a (cause of) grief (in accordance with the plan of Allah). Verily, Firaun and Haman and the forces of these two (under effect of Allah’s Plan) became those who did blunder
Then, the people of Pharaoh picked him out to be an enemy to them and a cause of grief. Truly, Pharaoh and Haman and their armies had been ones who are inequitable.
The family of Pharaoh unwittingly pulled him [from the river] so that (Moses) would become to them an adversary and a sorrow, for Pharaoh and Haman and their troops were sinful.
We made Pharoah’s family pick him up from the river: it was intended that Moses may become their adversary and a cause of their sorrow; for Pharoah, Haman and their warriors were all sinners
Then Pharaoh´s household picked him up (from the river) that he may be their adversary and be a cause of sorrow to them. Surely Pharaoh and Haman and their hosts erred (in their scheming)
So Pharaoh’s people took him up that he might be en enemy and a grief for them. Surely Pharaoh and Haman and their hosts were wrongdoers
Then the people of Firawn picked him up that he might be an enemy to them and (a source of) grief. Firawn and Haman and their armies were certainly at fault.
And the family of Pharaoh picked him up to become for them a source of enmity and sorrow. Pharaoh and Haman and their hosts did indeed err
Then Pharaoh’s family picked him up (from the river) so that (by the will of Allah) he proved for them an enemy and (a cause of) grief. Surely, Pharaoh, Haman and their armies were the evildoers
Then the family of Pharaoh picked him up, so he would be an enemy to them and a source of sadness. Certainly, Pharaoh and Haamaan and their troops were doing wrong
Then the family of Pharaoh picked him up, so he would be an enemy to them and a source of sadness. Certainly, Pharaoh and Haamaan and their troops were wrongdoers.
Then the family of Pharaoh picked him up, so he would be an enemy to them and a source of sadness. Certainly, Pharaoh and Haamaan and their troops were wrongdoers.
So Pharaoh's family unintentionally found and picked him up, to be for them an enemy and sadness/grief, that truly Pharaoh and Haman and their (B)'s soldiers were erroneous/sinners
And [some of] Pharaoh’s household found [and spared] him: for [We had willed] that he becomes an enemy unto them and [a source of] grief, seeing that Pharaoh and Haman and their hosts were sinners indeed
Then the house of Firaawn picked him out to be an enemy to them and (a source of) grief. Surely Firaawn and Haman and their hosts were sinners
And the family of Pharaoh took him up, that he might become for them an enemy and a sorrow, Lo! Pharaoh and Haman and their hosts were ever sinning
The people of the Pharaoh picked him up (without realizing) that he would become their enemy and a source of their sorrow. The Pharaoh, Haman, and their army were sinful people
So the family of Pharaoh picked him up, so that he becomes for them an enemy and a (cause of) grief. Indeed Pharaoh, Haman and their armies were mistaken
Consequently, the family of ‘Pharaoh’ picked him up so that he might become an enemy to them and (a source of) grief. Surely, ‘Pharaoh, ’Hāmān’ and their hosts were malefactors.
The family of pharaoh took him out of the river. (We arranged this) so he might become their enemy and a source of their grief. The pharaoh, Haaman, and their armies were habitual sinners
Then the family of Pharaoh picked him up so that he might become an enemy of them, and (a source of) grief. Surely, Pharaoh, Hāmān and their hosts were sinful people.
The waves swept him ashore and there, he was picked up by the family and the household of the Pharaoh who did not realize that he would be their avowed enemy who would cause them limitless misery and endless grief. Pharaoh, Haman and their troops were indeed transgressors against the principle of good and were sinful offenders against Allah
Members of Pharaoh’s household found him by chance, little did they know he would become their enemy and a cause of grief. Pharaoh, Haman and their armies were gravely mistaken.
And ˹it so happened that˺ Pharaoh’s people picked him up, only to become their enemy and source of grief. Surely Pharaoh, Hamân, and their soldiers were sinful.
Then the family of Pharaoh picked him up so he would be an enemy and worry for them, for Pharaoh and Haman and their soldiers were guilty.
Pharaoh‘s household picked him up, though he was to become their adversary and their scourge. For Pharaoh, Haman, and their warriors were sinners all
Pharaoh's family picked him up, only to have him lead the opposition and to be a source of grief for them. That is because Pharaoh, Hamaan, and their troops were transgressors.
And Pharaoh's people picked him up, to become later an enemy to them and a source of grief, [since] Pharaoh and Haman and their soldiers were sinners.
And Pharaoh’s people picked him up, to become later an enemy to them and a source of grief, [since] Pharaoh and Haman and their soldiers were sinners.
So, Pharaoh’s folks picked him up, to be an enemy and a sorrow for them. Surely, Pharaoh, Hamaan, and their troops were guilt-doers.
Then the people of Pharaoh picked him up (from the River) that he might be unto them an enemy and a (cause of their) grief; verily Pharaoh and H?m?n and their hosts were sinners
Pharaoh's household picked him up; and so [in time] he would become an enemy to them and a source of grief. Pharaoh, HÄmÄn and their hosts were sinners indeed.
And the family of Pharaoh picked him up, not knowing that he would become an enemy unto them and a source of grief. That is because Pharaoh, Haman and their troops were a folk bent on committing fault upon fault
And Firon's family took him up that he might be an enemy and a grief for them; surely Firon and Haman and their hosts were wrongdoers
She did accordingly and one of the family of Pharaoh picked him up so that he became for them an enemy and a source of sorrow. Verily, Pharaoh and Haman and their hosts were wrongdoers
Then the House of Pharaoh picked him up, such that he would become unto them an enemy and a sorrow. Truly Pharaoh and Haman and their hosts were sinners
Then the household of Firon (Pharaoh) lifted him up (from the river): (It was) that (baby Musa) would be an opponent and a reason of sorrow for them: Verily, Firon (Pharaoh) and Haman and their armies were men of sin
Pharaoh’s family picked him up, unaware he would become their adversary and bring them sorrow. Pharaoh, Haman, and their troops were sinful.
Pharaoh's household picked him up, to be an opponent and a sorrow for them. Pharaoh, Hamaan, and their troops were sinners
And the family of Pharaoh picked him up [out of the river] so that he would become to them an enemy and a [cause of] grief. Indeed, Pharaoh and Haman and their soldiers were deliberate sinners
And Pharaoh's family picked him up that he might be for them an enemy and a grief; indeed, Pharaoh and Haman and their hosts were sinners.
Then the people of Pharaoh picked him up (from the river): (It was intended) that (Moses) should be to them an adversary and a cause of sorrow: for Pharaoh and Haman and (all) their hosts were men of sin
Then the people of Pharaoh picked him up (from the river): (It was intended) that (Moses) should be to them an adversary and a cause of sorrow: for Pharaoh and Haman and (all) their hosts were men of sin
وَقَالَتِ ٱمۡرَأَتُ فِرۡعَوۡنَ قُرَّتُ عَیۡنࣲ لِّی وَلَكَۖ لَا تَقۡتُلُوهُ عَسَىٰۤ أَن یَنفَعَنَاۤ أَوۡ نَتَّخِذَهُۥ وَلَدࣰا وَهُمۡ لَا یَشۡعُرُونَ ٩
and Pharaoh’s wife said, ‘Here is a joy to behold for me and for you! Do not kill him: he may be of use to us, or we may adopt him as a son.’ They did not realize what they were doing
And the wife of Pharaoh said: “(This is) a comfort of the eye for me and for you. Don’t kill him, perhaps that he may be of benefit to us, or we may adopt him as a son.” They did not perceive (the result of that).
And the wife of Fir'awn said: a comfort unto me and thee slay him not; belike he shall be of benefit to us or we might like him for a son; and they perceived not
The Pharaoh's wife said: "He will be a comfort to me and to you. Do not kill him. He may well be of some advantage to us, or we may adopt him as a son." They were not aware (of what the future held in store)
The Pharaoh’s wife said, “He will be a source of joy, for both me and you. Do not slay him! Perhaps he will be beneficial for us or we can adopt him as our son”... They were not aware.
The wife of Pharaoh said, ´A source of delight for me and for you; do not kill him. It may well be that he will be of use to us or perhaps we could adopt him as a son.´ They were not aware.
Pharaoh’s wife said [to Pharaoh], ‘[This infant will be] a [source of] comfort to me and to you. Do not kill him. Maybe he will benefit us, or we will adopt him as a son.’ And they were not aware
The Pharaoh’s wife said (to him): "(Here is a child that will be) a means of happiness for me and for you. Do not kill him. Maybe he will prove useful for us, or we may adopt him as a son." They were unaware (of how the events were being prepared and how their outcome would turn to be in the end)
And a woman of (the family of) Pharaoh said, `(This child will be) a (source of) joy and comfort to my and your eyes. Do not kill him, he may (prove to) be useful to us, or we may adopt him as a son.' And they did not perceive (Our purpose)
Said Pharaoh's wife, 'He will be a comfort to me and thee. Slay him not; perchance he will profit us, or we will take him for a son.' And they were not aware
And Pharaoh’s wife said: “(He is) joy of the eye for me and for you, do not kill him, perhaps he benefits us, or we take him as a son” and they did not realize (what they were doing).
[When Moses was picked up from the river,] Pharaoh’s wife [and not his daughter as mentioned in the Scriptures] said: “Do not kill this cute little thing as he may be a good omen and we may later even adopt him as our son [so that he never turns against us.] They did not know what the future has for them.”
The wife of Pharaoh said, “A comfort to the eye, for me and for you. Do not slay him, it may be that he will be useful to us, or we may take him as a son.” But they were unaware of what they were doing
So Pharaoh’s wife said, “A comfort to the eye for me and for yousg. Dopl not kill him; hopefully he may be useful to us, or we may take him as a son.” And they were unaware.
And Pharaoh's wife said, 'He is a cheering of the eye to me, and to thee. Kill him not; it may be that he will profit us, or that we may take him for a son;' for they did not perceive
And Firaun’s wife said, “This child is the comfort of my eyes and yours *; do not kill him; perhaps he may benefit us, or we may adopt him as our son” - and they were unaware. (Had Firaun also said the same, Allah would have granted him faith.
And Pharaoh’s wife said, “Coolness of eye for me and for you. Therefore do not kill him. Perhaps he may be of benefit to us or we may take him as a son [unto us]” while they were not aware.
And the wife of Pharaoh said, this child is a delight of the eye to me, and to thee: Kill him not; peradventure it may happen that he may be serviceable unto us; or we may adopt him for our son. And they perceived not the consequence of what they were doing
And Pharaoh´s wife said, "He is a joy to my eyes, and to yours. Kill him not; it may be that he will profit us, or that we may take him for a son;" for they perceived not
Pharaoh's wife said to him: 'He will be a comfort to me and you. Do not slay him, perhaps he may benefit us, or we will take him for our son. ' But they were unaware
And Pharaoh's wife said, "Joy of the eye to me and thee! put him not to death: haply he will be useful to us, or we may adopt him as a son." But they knew not what they did
And the (pious and Muslim) wife of Firaun said: “This babe must be welcomed as a comfort of the eye for me and for you. Slay him not, perhaps he may give benefit to us or we will adopt him as a son.” And they do not perceive (how the Plan of Allah is unfolding itself)
And the woman of Pharaoh said: He will be a comfort to our eyes for me and for thee. Kill him not. Perhaps he may profit us or we may take him to ourselves as a son. But they are not aware.
Pharaoh’s wife said, “A joy to the eye for me and for you! Do not kill him. It may be that he will be a blessing to us, or we may adopt him as a son.” And they didn’t have a clue.
The wife of Pharoah said: "This child may become the comfort of the eyes for me and for you. Do not kill him. He may prove useful to us or it may be that we will adopt him as our son." They were unaware of the result of what they were doing
The wife of Pharaoh said: "Here is a delight of the eye to me and to you. Do not kill him. Maybe he will prove useful for us, or we may adopt him as a son." They were unaware of the end of it all
And Pharaoh’s wife said: A refreshment of the eye to me and to thee -- slay him not; maybe he will be useful to us, or we may take him for a son. And they perceived not
And the wife of Firawn said, “Comfort of the eye for me and you, do not kill him, it may be that he will be of (some) benefit to us or we may take him as a son,” and they did not perceive.
And the wife of Pharaoh said, "He will be — for me and for you — a solace of our eyes. Kill him not! He may be of use to us, or we may adopt him as a son." And they knew not
And the wife of Pharaoh said (on seeing Musa [Moses]): ‘(This child) is coolness of eyes for me and for you; do not kill him. He may perhaps bring us benefit or we may adopt him as a son.’ And they were unaware (of the outcome of this plan)
And Pharaoh's wife said: "A pleasure to my eye and yours, so do not kill him, perhaps he will benefit us or we may take him as a son!", while they did not perceive
And the wife of Pharaoh said: "A pleasure to my eye and yours, so do not kill him, perhaps he will benefit us or we may take him as a son;" while they did not perceive
And the wife of Pharaoh said: "A pleasure to my eye and yours, so do not kill him, perhaps he will benefit us or we may take him as a child;" while they did not perceive.
And Pharaoh's woman (wife) said: "An eye's delight/pleasure for me and for you, do not kill him, maybe/perhaps that he benefits us, or we take/receive him (as) a child (son): "And they do not feel/know/sense
Now the wife of Pharaoh said: “A joy to the eye [could this child be] for me and thee! Slay him not: he may well be of use to us, or we may adopt him as a son!” And they had no presentiment [of what he was to become]
And the wife of Firaawn said, "He is comfort (Literally: for the eye to get steady and settle down, to be refreshed) to the eye for me and for you. Do not kill him, (for) he may profit us, and we may take him to ourselves as a child." And they were not aware
And the wife of Pharaoh said: (He will be) a consolation for me and for thee. Kill him not. Peradventure he may be of use to us, or we may choose him for a son. And they perceived not
The Pharaoh's wife said, "He, (Moses), is the delight of our eyes. Do not kill him. Perhaps he will benefit us or we may adopt him." They were unaware of the future
And the wife of Pharaoh said, (to Pharaoh about Musa), .He may be a delight of eye for me and you. Do not kill him. It is hoped that he will be of benefit to us, or we will adopt him as a son. And they were not aware (of what was going to happen)
The wife of ‘Pharaoh’ said: “(This is a) source of comfort to me as well as to you. Thus, do not kill him! Maybe he will be of some benefit for us, or we may adopt him as a son.” They were not aware of (what fate had in store for them).
The pharaoh´s wife said, "He will be a joy for me and you! Do not put him to death! Perhaps he will bring us some benefit or we may adopt him as a son." They had no idea (what was to happen)
The wife of Pharaoh said: “(This is a) source of comfort for me, as well as for you. So don’t kill him! Perhaps he may be useful to us or we may adopt him as a son.” They were not aware of (what fate had in store for them).
And there, Pharaoh's wife said to Pharaoh as she saw the child: "a comfort and joy to the eye, he will make my eyes and yours speak content". She gave orders to the guards: "do not kill him. He might be of some quality that brings about good or advantage and he might be helpful in effecting a purpose or we might adopt him as a son. She was totally unaware of what the future held
Pharaoh’s wife said, “He would be a joy to behold for me and you, so don’t kill him he may be useful for us, or we could adopt him. They were unaware of its consequences.”
Pharaoh’s wife said ˹to him˺, “˹This baby is˺ a source of joy for me and you. Do not kill him. Perhaps he may be useful to us or we may adopt him as a son.” They were unaware ˹of what was to come˺.
And the wife of Pharaoh said: a comfort for my eyes and yours, do not kill him, maybe he will benefit us or we will adopt him as a son, and they did not realise.
His wife said to Pharaoh: ‘This child may bring joy to us both. Do not slay him. He may show promise, and we may adopt him as our son.‘ But they little knew what they were doing
Pharaoh's wife said, "This can be a joyous find for me and you. Do not kill him, for he may be of some benefit for us, or we may adopt him to be our son." They had no idea.
Pharaoh's wife said, "He will be a delight for my eyes and yours. Do not kill him; He may be useful to us, or we may adopt him as a son." They did not realize [the consequences of] what was going on.
Pharaoh’s wife said, “He will be a delight for my eyes and yours. Do not kill him; He may be useful to us, or we may adopt him as a son.” They did not realize [the consequences of] what was going on.
And Pharaoh’s woman said, “An eye's coolness for me and for you. Do not kill him; perhaps he will be of benefit to us, or we may take him as a son.” While they do not feel.
And Pharaoh�s wife said: �(He will be) a joy of the eye for me and for you; do not slay him; may be he will profit us, or we may take him for a son; but they did not perceive (what they were doing)
Pharaoh's wife said: A joy to the eye he will be for me and for you. Do not kill him. He may well be of use to us, or we may adopt him as our son.' They had no inkling [of what was to happen].
Now the wife of Pharaoh said, "A joy to the eye for me and you! Slay him not. He may well be of use to us, or we may adopt him as a son." And they perceived not (the future)
And Firon's wife said: A refreshment of the eye to me and to you; do not slay him; maybe he will be useful to us, or we may take him for a son; and they did not perceive
And Pharaoh's wife said, `He will be a joy of the eye for me and for thee. Slay him not. Haply he may prove to be useful for us, or we may adopt him as a son.' And they knew not Our purpose
And the wife of Pharaoh said, “A comfort for me and for you! Slay him not; it may be that he will bring us some benefit, or that we may take him as a son.” Yet they were unaware
And Firon's (Pharaoh's) wife said: "(He is) a comfort (and joy) of the eye for me and for you: Kill him not! It could be that he will be of use to us, or we may adopt him as a son." And they did not foresee (what they were doing)
Pharaoh’s wife said, “He is a delight to my eyes and yours. Don’t kill him; perhaps he may benefit us, or we may adopt him as a son.” However, they didn’t foresee.
Pharaoh's wife said, 'An eye's delight for me and for you. Do not kill him; perhaps he will be useful to us, or we may adopt him as a son.' But they did not foresee
And the wife of Pharaoh said, "[He will be] a comfort of the eye for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son." And they perceived not
And Pharaoh's wife said, 'A coolness of eyes for me and for you. Do not kill him; it may be that he will profit us, or we may take him for a son.' And they did not perceive.
The wife of Pharaoh said: "(Here is) joy of the eye, for me and for thee: slay him not. It may be that he will be use to us, or we may adopt him as a son." And they perceived not (what they were doing)
The wife of Pharaoh said: "(Here is) joy of the eye, for me and for thee: slay him not. It may be that he will be use to us, or we may adopt him as a son." And they perceived not (what they were doing)
وَأَصۡبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَـٰرِغًاۖ إِن كَادَتۡ لَتُبۡدِی بِهِۦ لَوۡلَاۤ أَن رَّبَطۡنَا عَلَىٰ قَلۡبِهَا لِتَكُونَ مِنَ ٱلۡمُؤۡمِنِینَ ١٠
The next day, Moses’ mother felt a void in her heart––if We had not strengthened it to make her one of those who believe, she would have revealed everything about him––
And the heart of the mother of Moses became empty (from worry, except the thought of Moses). Surely, she was very near to disclose him (that the child was her son), had We not strengthened her heart with faith so that she might remain as one of the believers.
And the heart of the mother of Musa became void, and she had wellnigh disclosed him, had We not fortified her heart, that she might remain one of the believers
The mother of Moses was perturbed in the morning. Had We not strengthened her heart to remain a believer she had almost given him away
And the heart of Moses’ mother became full with the thoughts of her son... Had We not given her a sense of security to be of the believers, she would nearly have disclosed his identity.
Musa´s mother felt a great emptiness in her heart and she almost gave him away; only We fortified her heart so that she would be one of the muminun.
The heart of Moses’ mother became desolate, and indeed she was about to divulge it had We not fortified her heart so that she might have faith [in Allah’s promise]
A void grew in the heart of the mother of Moses, and she would almost have disclosed all about him (in the hope that he would be returned to her) had We not strengthened her heart so that she might have faith (in Our promise)
And the heart of the mother of Moses became free (from anxiety). She would have nearly disclosed his identity ( out of joy, how Allah had become guardian of her child) had We not strengthened her heart to help her remain of the (firm minded) believers
On the morrow the heart of Moses" mother became empty, and she wellnigh disclosed him had We not strengthened her heart, that she might be among the believers
And the heart of Moses’ mother became empty (of grief or patience). She almost exposed him if We had not strengthened her heart in order to be of the believers.
Meanwhile Moses’ mother was going through such anxiety that she would have given away the baby’s identity, if I (God) had not cast peace on her to be a believer [in God’s promises.]
But then came a void in the heart of the mother of Moses. She would have disclosed his identity had We not strengthened her heart with faith, so that she would remain a believer
And Moses’ mother felt a void in her burning heart so that she almost declared him, had We not steadied her heart, that she may remain of the believers.
And the heart of Moses' mother was void on the morrow; she well-nigh disclosed him, had it not been that we bound up her heart that she might be of the believers
And in the morning, the heart of Moosa’s mother became impatient; and she would have almost certainly given away his secret had We not strengthened her heart, so that she may have faith in Our promise
And the heart of the mother of Moses became empty. She was almost going to disclose about him had We not fastened her heart so that she may be of those who are the believers.
And the heart of the mother of Moses became oppressed with fear; and she had almost discovered him, had We not armed her heart with constancy, that she might be one of those who believe the promises of God
And the heart of the mother of Moses became void (empty) on the morrow; she well nigh disclosed him, had We not strengthened her heart that she might be of the believers
In the morning the heart of Moses' mother became empty. She would have revealed (who he was) had We not settled her heart so that she might be among the believers
And the heart of Moses' mother became a blank through fear: and almost had she discovered him, but that we girt up her heart with constancy, in order that she might be one of those who believe
And the heart of the mother of Musa got perturbed and became restless. If she could she would have definitely made it evident had We not placed restrictions on her heart so that she remains of those who are Believers
And it came to be in the morning that the mind of the mother of Moses was that which is empty. Truly, she was about to show him, if We had not invigorated her heart so that she became among the ones who believe.
An empty feeling came into the heart of Moses’ mother. She was about to disclose the matter if We had not strengthened her heart so she would remain a believer.
On the other hand, the heart of Moses’s mother was sorely troubled. She would have disclosed as to who he was, had We not strengthened her heart so that she might become one of the true believers
On the other hand, the heart of Moses´ mother was sorely distressed. Had We not strengthened her heart that she might have full faith (in Our promise), she would have disclosed the secret
And the heart of Moses’ mother was free (from anxiety). She would almost have disclosed it, had We not strengthened her heart, so that she might be of the believers
And the heart of Musa’s mother became void (of patience and) she would have almost exposed it had We not strengthened her heart so that she might remain among the believers.
And Moses' mother became agitated in her heart! And she would have betrayed him had We not calmed her heart down so as for her to be of those who believe
And the heart of Musa’s (Moses’s) mother felt empty (of patience). And she would nearly have disclosed the secret (owing to her impatience), had We not energized her heart with the strength of peace and patience so that she might remain one of the firm believers (in Allah’s promise)
And Moses' mother's heart became anxious, that she nearly revealed her identity. But We strengthened her heart, so that she would be of the believers
And the heart of Moses' mother became anxious, that she nearly revealed her identity. But We strengthened her heart, so that she would be of the believers
And the mind of Moses' mother became anxious, that she nearly revealed her identity. But We strengthened her heart, so that she would be of the believers.
And Moses' mother's heart became/became in the morning empty, that truly she was about to/almost to show/uncover with him, where it not for that We strengthened/braced on her heart/mind , to be from the believers
On the morrow, however, an aching void grew up in the heart of the mother of Moses, and she would indeed have disclosed all about him had We not endowed her heart with enough strength to keep alive her faith [in Our promise]
And the heart-sight of Musa's mother became empty, (and) decidedly she indeed almost declared him, had We not braced her heart, that she might be of the believers
And the heart of the mother of Moses became void, and she would have betrayed him if We had not fortified her heart, that she might be of the believers
The heart of Moses' mother was relieved and confident. But she would almost have made the whole matter public had We not strengthened her heart with faith
And the heart of the mother of Musa became restless; indeed she was about to disclose this (the real facts about Musa), had We not strengthened her heart to remain among those who have firm belief (in Allah‘s promise)
(On the other hand), the heart of Moses’ mother became hollow. She would have almost disclosed (the truth about) him if We had not strengthened her heart so that she would be of those who place their Faith ( Allâh).
Musa´s mother had a sense of void; her heart ached and she almost gave herself away! But We fortified her heart so she may remain a firm believer
And the heart of Moses’ mother became hollow. She would have almost disclosed (the truth about) him if We had not strengthened her heart (with Faith) so that she would be of those who place their Faith (in Allâh).
Meanwhile, Mussa's mother was left with an unsatisfied feeling and with a heart experiencing an aching void the world could not fill, she almost betrayed him had We not emboldened her heart to fall in line with those whose hearts reflect the image of religious and spiritual virtues
By the morning Musa’s mother was impatient and she nearly revealed his identity, if We hadn’t strengthened her resolve to remain silent about him.
And the heart of Moses’ mother ached so much that she almost gave away his identity, had We not reassured her heart in order for her to have faith ˹in Allah’s promise˺.
And the heart of the mother of Musa (Moses) became empty and she almost disclosed him had We not made her heart firm so that she would be of the believers.
Moses‘ mother‘s heart was sorely troubled. She would have revealed who he was, had We not strengthened her heart so that she might become a true believer
The mind of Moses' mother was growing so anxious that she almost gave away his identity. But we strengthened her heart, to make her a believer.
[Later] Moses' mother felt her heart totally empty. She was about to disclose the matter had We not strengthened her heart that she would be counted among the believers.
[Later] Moses’ mother felt her heart empty. She was about to disclose the matter had We not strengthened her heart that she would be counted among the believers.
And Moses' mother's heart became empty. She was about to disclose him if not We had fastened upon her core, to be among the believers.
And the heart of the mother of Moses became void; she was about to disclose it had We not strengthened her heart so that she might be of the believers (in Our promises)
By the morning an aching void came over the heart of Moses' mother, and she would indeed have disclosed his identity had We not strengthened her heart so that she could continue to have faith.
And the heart of the mother of Moses became void. She almost gave away his identity had We not strengthened her heart, so that she might remain a firm believer
And the heart of Musa's mother was free (from anxiety) she would have almost disclosed it had We not strengthened her heart so that she might be of the believers
And the heart of the mother of Moses became free from anxiety. She had almost disclosed his identity, were it not that WE had strengthen her heart so that she might be of the firm believers
But the heart of Moses’ mother became empty, and she would have disclosed it, had We not fortified her heart, that she might be among the believers
And there come an emptiness in the heart of the mother of Musa (Moses): She was almost going to tell his (story and her loss), if We had not strengthened her heart (with faith), so that she may remain a (true) believer
The heart of Moses’ mother was filled with anxiety—she almost disclosed his identity, if We had not strengthened her heart, so that she could be among the believers.
The heart of Moses' mother became vacant. She was about to disclose him, had We not steadied her heart, that she may remain a believer
And the heart of Moses' mother became empty [of all else]. She was about to disclose [the matter concerning] him had We not bound fast her heart that she would be of the believers
And the heart of Moses' mother became void; she almost disclosed him, if not that We bound up her heart that she might be of the believers.
But there came to be a void in the heart of the mother of Moses: She was going almost to disclose his (case), had We not strengthened her heart (with faith), so that she might remain a (firm) believer
But there came to be a void in the heart of the mother of Moses: She was going almost to disclose his (case), had We not strengthened her heart (with faith), so that she might remain a (firm) believer
وَقَالَتۡ لِأُخۡتِهِۦ قُصِّیهِۖ فَبَصُرَتۡ بِهِۦ عَن جُنُبࣲ وَهُمۡ لَا یَشۡعُرُونَ ١١
and she said to his sister, ‘Follow him.’ So she watched him from a distance, without them knowing
And she said to his (Moses’) sister: “Follow him.” So she watched him from a far place, while they did not perceive.
And she said unto his sister: follow him. So she watched him from afar; and they perceived not
She told his sister: "Follow him." So she kept an eye on him from a distance, unbeknown to them
(Moses’ mother told Moses’ sister) “Watch him”... So she watched him from afar without them noticing.
She said to his sister, ´Go after him.´ And she kept an eye on him from afar and they were not aware.
She said to his sister, ‘Follow him.’ So she watched him from a distance, while they were not aware
She said to his sister: "Follow him (secretly)." So she watched him from afar, while the others were not aware
She said to his (- Moses') sister, `Follow him.' So she (followed and) watched him from a distance while they (- Pharaoh's people) took no notice (that she was keeping a watch over him)
and she said to his sister, 'Follow him,' and she perceived him from afar, even while they were not aware
And she said to his sister: “Follow him.” So, she watched him from a distance, while they did not realize.
She told her daughter to follow the baby from afar without being noticed [to see where he will end up.]
And she said to the sister of Moses, “Follow him.” So the sister watched him in the guise of a stranger, so they would not know
Thus she said to his sister, “Trail him.” So she watched him from afar while they were unaware.
And she said to his sister, 'Follow him up.' And she looked after him from afar, and they did not perceive
And she said to his sister, “Go after him” - she therefore observed him from far, and they were not aware
And she said to his sister, “follow him” so she saw him from a distance while they were not aware.
And she said unto his sister, follow him. And she watched him at a distance; and they perceived it not
And she said to his (Moses´) sister, "Follow him up." And she (his sister) watched him from afar (or as a stranger), and they perceive not
She said to his sister: 'Follow him. ' And she watched him from a distance, but they were unaware
She said to his sister, "Follow him." And she watched him from afar: and they perceived it not
And she said to his (Musa's) sister: “Follow him in his movement." So she (the sister) watched him (in the style of a stranger) from afar, while they perceive not (the purpose of the girl moving along the flow of the river)
And she said to his sister: Track him. So she kept watching him from afar while they are not aware.
She said to the sister [of Moses, Miriam], “Follow him,” so she watched him from a distance, while they [the family of Pharaoh] had no suspicion.
She said to Moses’s sister: "Go, and follow him." So she (Moses's sister) watched him from a distance in such a way that the others did not notice it
She told the sister of Moses: "Follow him." So she kept watch over him unperceived (by the enemies)
And she said to his sister: Follow him up. So she watched him from a distance, while they perceived not
And she said to his sister, “Follow him,” so she kept him in sight from a distance and they did not perceive.
And she said to his sister, "Follow his (infant Moses') track." So she kept a watch on him from a distance, and they knew it not
And (Musa’s [Moses’s] mother) said to his sister: ‘Follow him (to be aware of him).’ So she watched him from a distance, but they were (completely) unaware
And she said to his sister: "Follow his path." So she watched him from afar, while they did not notice
And she said to his sister: "Follow his path." So she watched him from afar, while they did not notice
And she said to his sister: "Follow his path." So she watched him from afar, while they did not notice.
And she said to his sister, track/follow him, so she saw/watched with him, from (a) distance and (while) they do not feel/know/sense
And so she said to his sister, “Follow him” - and [the girl] watched him from afar, while they [who had taken him in] were not aware of it
And she said to his sister, "Trail him, " and so she beheld him from afar, and they were not aware
And she said unto his sister: Trace him. So she observed him from afar, and they perceived not
She told Moses' sister to follow her brother. His sister watched him from one side and the people of the Pharaoh did not notice her presence
She said to his sister, .Keep track of him. So she watched him from a distance, while they were not aware
She said unto his sister: "Follow him!” Thus, she secretly watched him from a distance while they were not aware (of her observation).
She said to the baby´s sister, "Follow him!" So, from a distance, the sister kept an eye on him. Nobody noticed her
And she said to his sister: "Go and follow him!” Thus, she secretly watched him from a distance while they were not aware (of her observation).
She -the mother- said to his sister: "Search for him and keep track" And his sister saw him at a distance and she controlled her emotions and kept a state of indifference so that Phraoh's people would not recognize the relationship
She told his sister: “Follow him.” From the river bank she kept an eye on him without letting the Egyptians see her.
And she said to his sister, “Keep track of him!” So she watched him from a distance, while they were unaware.
So she said to his sister, go after him, then she saw him from the side-lines whilst they did not realise.
She said to his sister: ‘Go, and follow him.‘ She watched him from a distance, unseen by others
She said to his sister, "Trace his path." She watched him from afar, while they did not perceive.
And she said to his sister, "Follow him," so she watched him from a distance without being noticed.
And she said to his sister, “Follow him,” so she watched him from a distance without being noticed.
And she said to his sister, “Trace him.” So, she watched him from, aside while they did not feel.
And she said to the sister of (Moses): �Follow him.� So she watched him from afar while they d1id not perceive
She said to his sister: 'Follow him.' So she watched him from a distance, while they were unaware.
And so she said to his sister, "Follow him -and the girl (the 12 year old Miriam) watched him from afar, while they were not aware
And she said to his sister: Follow him up. So she watched him from a distance while they did not perceive
And she said to his sister, `Follow him up.' So she observed him from afar; and they were unaware of this
And she said to his sister, “Follow him.” So she watched him from afar; yet they were unaware
And she said to his (Musa's) sister, "Follow him (floating on the river)," so she (the sister) watched him from a distant place, as a stranger, and they (Egyptians) did not know
And she said to his sister, “Follow him.” So she watched him from a distance while they perceived not.
She said to his sister, 'Trail him.' So she watched him from afar, and they were unaware
And she said to his sister, "Follow him"; so she watched him from a distance while they perceived not
And she said to his sister, 'Follow him.' So she looked after him from afar, and they did not perceive.
And she said to the sister of (Moses), "Follow him" so she (the sister) watched him in the character of a stranger. And they knew not
And she said to the sister of (Moses), "Follow him" so she (the sister) watched him in the character of a stranger. And they knew not
۞ وَحَرَّمۡنَا عَلَیۡهِ ٱلۡمَرَاضِعَ مِن قَبۡلُ فَقَالَتۡ هَلۡ أَدُلُّكُمۡ عَلَىٰۤ أَهۡلِ بَیۡتࣲ یَكۡفُلُونَهُۥ لَكُمۡ وَهُمۡ لَهُۥ نَـٰصِحُونَ ١٢
We had ordained that he would refuse to feed from wet nurses. His sister approached them and said, ‘Shall I tell you about a household which could bring him up for you and take good care of him?’
And We had already forbidden for him other suckling mothers, until she (sister came and) said: “Shall I direct you to the people of a family who will care for him for you, and they will look after him in a good manner?”
And We had aforetime forbidden foster-mothers for him; so she said: shall direct you unto a household who will rear him for you and who will be unto him good counsellors
We made (Moses) refuse a wet nurse. So his sister said: "Should I tell you of a household that could bring him up for you and take care of him?"
First we forbade wet nurses to him, (Moses didn’t suckle any wet nurse) then (his sister) said, “Shall I tell you of a family who will raise him on your behalf and take good care of him?”
We first made him refuse all wet-nurses, so she said, ´Shall I show you to a household who will feed him for you and be good to him?´
We had forbidden him to be suckled by any nurse since before. So she said, ‘Shall I show you a household that will take care of him for you and will be his well-wishers?’
We had forbidden wet-nurses for him from before (so that he refused the milk of the nurses called by the Queen to suckle him). Then his sister (who was able to get into the palace) said: "Shall I guide you to a family that will nurse him for you and they will take care of him?"
And We had already (ordained and) made him refuse the wet nurses (to be suckled). So (when the question of his suckling arose after Moses was picked up from the river,) she (- Moses sister) said, `Shall I point out to you the people of a household who will bring him up for you and will be his sincere well-wishers?
Now We had forbidden to him aforetime to be suckled by any foster-mother; therefore she said, 'Shall I direct you to the people of a household who will take charge of him for you and look after him?
And We had previously forbidden the nursing mothers to him, so she (Moses’ sister) said to them: “Should I show you a household to take care of him for you and they are well-wishers for him.”
I had already made Moses not to accept milk from any nursing mother. His sister [either working as a maid in the court or her path crossing by] said: “May I show you a family that can take a good care of the baby and raise him for you?”
And We ordained that he would refuse to suckle at first, until his sister approached them and said, “Shall I point out to you a people of a house that will nourish and raise him for you, and who will be caring to him?
And We had forbidden all wet nurses for him, so she said, “Shall I tell youpl about a household that can raise him for you and look after him?”
And we made unlawful for him the wet-nurses. And she said, 'Shall I guide you to the people of a house who will take care of him for you, and who will be sincere respecting him?
And We had already forbidden suckle-nurses for him, so she said, “Shall I show you a household that will nurse this child of yours, and they are his well-wishers?”
And We had prohibited unto him to suckle from nurse-mothers before so she [his sister] said, “May I indicate to you a household who may take charge of him for you and they will sincerely look after him.”
And We suffered him not to take the breasts of the nurses who were provided before his sister came up: And she said, shall I direct you unto some of his nation, who may nurse him for you, and will be careful of him
And We made unlawful (or unacceptable) for him the wet-nurses. And she (his sister) said, "Shall I guide you to the people of a house who will bring him up for you, and who will be sincere and devoted?"
We had forbidden to him before that he should be suckled by foster mothers, therefore she (Moses' sister) said (to them): 'Shall I direct you to a people of a household who will take charge of him for you and advise him?
And we caused him to refuse the nurses, until his sister came and said, Shall I point out to you the family of a house that will rear him for you, and will be careful of him
And We prohibited unto him the foster-sucklings beforehand, (so Musa refused all foster-mothers provided to him — till the time his sister reached him). So she said: “Shall I direct you people to a household: they will rear him for you, and they, to him, will be sincere well-wishers and trainers?”
And We forbade any breast feeding female for him before. Then, she said: Shall I point you to the people of a house who will take control of him for you and they will be ones who will look after him?
We ordained that he refused breast milk [from a nursemaid appointed by the household of Pharaoh]. (Miriam) approached and said, “Shall I point out to you the people of a house, who will nurture him for you and be sincere to him?”
We had already ordained that he would refuse to suck any foster mother. His sister came to Pharoah's wife and said: "Shall I point out to you a house whose people will take care of him for you and they will be sincere to him?"
And We had already forbidden the breasts of the nurses for the child. (So seeing the girl) said: "Shall I direct you to the people of a household that will rear him with utter sincerity?"
And We did not allow him to suck before, so she said: Shall I point out to you the people of a house who will bring him up for you, and they will wish him well
And before this, We had forbidden on him suckling (from foster mothers). So she (Musa’s sister) said, “Should I show to you, people of a house who can take up the responsibility (of suckling) him for you, and who will take good care of him?”
And We had forbidden foster-mothers for him beforehand. So she (Moses' sister) said, "May I show you a household that will rear him for you and take good care of him?"
And We had in advance prohibited him from the feed of wet nurses. So (Musa’s [Moses’s] sister) said: ‘Shall I tell you about a family who will bring up this (child) for you and will (also) be his well-wisher?
And We forbade him from accepting all the nursing mothers. Then his sister said: "Shall I lead you to a family that can nurse him for you, and take good care of him"
And We forbade him from accepting all the nursing mothers. Then his sister said: "Shall I lead you to a household that can nurse him for you, and take good care of him?
And We forbade him from accepting all the nursing mothers. Then his sister said: "Shall I lead you to a household that can nurse him for you, and take good care of him?"
And We forbade/prohibited on him the wet nurses/breast feeders from before, so she said: "Do I guide/lead you on a house's/home's people they sponsor/maintain him for you, and they are for him faithful/sincere?"
Now from the very beginning We caused him to refuse the breast of [Egyptian] nurses; and [when his sister came to know this,] she said: “Shall I guide you to a family that might rear him for you, and look after him with good will?”
And We had prohibited to him earlier wet-nurses. So she said, "Shall I indicate to you the family of a house who will sponsor him for you and advisably look after him?"
And We had before forbidden foster-mothers for him, so she said: Shall I show you a household who will rear him for you and take care of him
We had decreed that the infant must not be breast-fed by any nurse besides his mother. His sister said to the people of the Pharaoh, "May I show you a family who can nurse him for you with kindness?"
And We had already barred him (Musa) from (accepting) any suckling women, so she (his sister) said (to Pharaoh‘s people), .Shall I point out to you a family who will nurse him for you, and they will be his well-wishers?
We had already forbidden wet nurses for him. Thus, (his sister) said: "Shall I direct you to a household that will nurse him for you, and sincerely they will take good care of him?"
We had already prevented all the wet nurses from being able to feed the infant. (His sister) said, "May I guide you to a family who would nurse and look after the baby for you? And also do it sincerely?"
And We had already forbidden wet nurses for him. So (his sister) said: "Shall I direct you to a household that will nurse him for you, and sincerely they will take good care of him?"
And We had already made him reject and refuse breast feeding from all the women who were available to suckle and nurse a strange child. So conditioned, his sister suggested to Pharaoh's household a solution, she said: "Shall I tell you of a family who would rear him and take good care of him for you!"
We made him reject the breast milk of the wet nurses, so his sister said to them, “Shall I show you a household that will look after him for you and take good care of him?”
And We had caused him to refuse all wet-nurses at first, so his sister suggested, “Shall I direct you to a family who will bring him up for you and take good care of him?”
And We had forbidden to him wet-nurses before, so she said: shall I point you to the people of a house who will take care of him for you and be sincere to him?
We had earlier caused him to refuse the nurses‘ breasts, so his sister said: ‘Shall I direct you to a family who will bring him up for you and take good care of him?‘
We forbade him from accepting all the nursing mothers. (His sister) then said, "I can show you a family that can raise him for you, and take good care of him."
And We made him reject all wet nurses, so she said, "Shall I tell you about a household that will feed him for you and be good to him?"
And We made him reject all wet nurses, so she said, “Shall I tell you about a household that will feed him for you and be good to him?”
And We forbade upon him, the wet nurses before. So, she said, “shall I usher you upon a family house who sponsors him for you? and they are, for him, advisor rearers?”
And We already forbade on him all foster mothers ere until (his sister came up and) said: �Shall I guide you unto the people of a house who will take care of him for you and they will be benevolent to him?
Right from the very beginning We caused him to refuse all nurses' breasts. So, his sister said: 'Shall I direct you to a family who might bring him up for you and take good care of him?'
Now from the very beginning We caused him to refuse suckling from foster mothers. She (Miriam, the sister of baby Moses) said, "Shall I tell you of a family that can raise him for you and take good care of him?"
And We ordained that he refused to suck any foster mother before, so she said: Shall I point out to you the people of a house who will take care of him for you, and they will be benevolent to him
And WE had already decreed that he shall refuse the wet-nurse; so she said, `Shall I direct you to the people of a household who will bring him up for you and will be his sincere well-wishers?
And We forbade him to be suckled by foster mothers before that; so she said, “Shall I direct you to the people of a house who will take care of him for you and treat him with good will?
And We commanded that he refused to (breast) feed at first, until (the sister) said: "Shall I point to you the people of a house who will feed and raise him for you and be truly attached to him?"
We made him refuse wet nurses. Then she suggested, “Shall I direct you to a family that will rear him for you?”
We forbade him breastfeeding at first. So she said, 'Shall I tell you about a family that can raise him for you, and will look after him?'
And We had prevented from him [all] wet nurses before, so she said, "Shall I direct you to a household that will be responsible for him for you while they are to him [for his upbringing] sincere?"
And We made unlawful for him the wet nurses before, so she said, 'Shall I direct you to the people of a house who will take care of him for you, and they will be sincere to him?'
And we ordained that he refused suck at first, until (His sister came up and) said: "Shall I point out to you the people of a house that will nourish and bring him up for you and be sincerely attached to him?"..
And we ordained that he refused suck at first, until (His sister came up and) said: "Shall I point out to you the people of a house that will nourish and bring him up for you and be sincerely attached to him?"..
فَرَدَدۡنَـٰهُ إِلَىٰۤ أُمِّهِۦ كَیۡ تَقَرَّ عَیۡنُهَا وَلَا تَحۡزَنَ وَلِتَعۡلَمَ أَنَّ وَعۡدَ ٱللَّهِ حَقࣱّ وَلَـٰكِنَّ أَكۡثَرَهُمۡ لَا یَعۡلَمُونَ ١٣
We restored him to his mother in this way, so that she might be comforted, not grieve, and know that God’s promise is true, though most of them do not know
Thus We restored him to his mother so that her eye might be delighted, not grieved and that she might know that the Promise of Allah is true. But most of them don’t know.
So We restored him unto his mother that she might be comforted and not grieve, and that she might know that the promise of Allah is true. Yet most of them know not
Thus We restored him to his mother that she may be tranquil and not grieve, and know that the promise of God is true, though most men do not know
Thus We returned him to his mother so that she may be comforted and not grieve and so that she may know the promise of Allah is True... But most of them do not know.
That is how We returned him to his mother so that she might delight her eyes and feel no grief and so that she would know that Allah´s promise is true. But most of them do not know this.
Thus We restored him to his mother so that she might be comforted and not grieve, and that she might know that Allah’s promise is true, but most of them do not know
And thus We returned him to his mother, so that she might rejoice and forget her grief, and that she might certainly know that God’s promise was true. But most people do not know this
This was how We restored him to his mother so that she might be consoled (to see her child) and should no longer grieve and that she might know that the promise of Allah was true; (a fact which) most of these (disbelievers of the Holy Prophet) do not know
So We returned him to his mother, that she might be comforted and not sorrow, and that she might know that the promise of God is true; but most of them do not know
So, We gave him back to his mother to delight her and she would not be sad and so that she knows that God's promise is true, but most of them do not know.
Thus I returned Moses back to his mother [with the economic and prestigious backing of the Pharaoh] to calm her down, remove her worries and prove to her that: “God never reneges His Promise” but most people are not aware of this fact
So We returned him to his mother, that her eye might be comforted, that she would not grieve, and that she would know that the promise of God is true, but most of them do not understand
Thus We returned him to his mother, that her eye might be comforted and that she may not grieve, and so that she would know that Allah’s promise is true; yet most of them do not know.
So we restored him to his mother that her eye might be cheered, and that she might not grieve, and that she might know that the promise of God is true, though most of them know not
So We returned him to his mother in order to soothe her eyes and not grieve, and to know that Allah’s promise is true – but most people do not know
So We returned him to his mother so that her eye may find coolness and that she may not grieve and that she may know that the promise of Allah is true but most of them do not know.
And, at their desire, she brought his mother to them. So We restored him to his mother, that her mind might be set at ease, and that she might not be afflicted; and that she might know that the promise of God was true: But the greater part of mankind know not the truth
So We restored him to his mother that her eye might be cheered, and that she might not grieve, and that she might know that the promise of Allah is true. But most of them understand not
So, We restored him to his mother, so that she might be comforted and not sorrow, and that she might know that the promise of Allah is true. Yet most of them do not know
So we restored him to his mother, to be the joy of her eyes, and that she might not fret, and that she might know that the promise of God was true. But most men knew it not
So We restored him to his mother that her eye may feel satisfaction and she might not grieve and that she might realise that the Promise of Allah is True. But the majority of the people do not know
So We returned him to his mother that her eyes settle down and she not feel remorse and that she knows that the Promise of God is true. But most of them know not.
In this way, We restored (Moses) to his mother so that her eye would be comforted and that she would not grieve and that she would know that the promise of Allah is true. Most people, however, do not understand.
Thus did We restore him to his mother that her eye might be comforted, that she might not grieve and that she might know that the promise of Allah is true. Yet most of the people do not understand
Thus did We restore Moses to his mother that her eyes might be comforted and she might not grieve, and realise that the promise of Allah was true. But most people are unaware of this
So We gave him back to his mother that her eye might be refreshed, and that she might not grieve, and that she might know that the promise of Allah is true. But most of them know not
Thus We brought him back to his mother, that her eye might be comforted and that she might not grieve, and that she might know that the promise of Allah is true, but the majority of them does not know.
And then We restored him to his mother that she might be comforted and not grieved and that she might know that the promise of Allah is true. But most of them know not
So (this way) We returned Musa (Moses) to his mother so that her eyes might keep cool and so that she might not feel grieved and in order that she might know (with certitude) that Allah’s promise is true but most of the people do not know
Thus, We returned him to his mother, so that she may be pleased and not be saddened, and to let her know that God's promise is the truth. However, most of them do not know
Thus, We returned him to his mother, so that she may be pleased and not be saddened, and to let her know that the promise of God is the truth. However, most of them do not know
Thus, We returned him to his mother, so that she may be pleased and not be saddened, and to let her know that the promise of God is the truth. However, most of them do not know.
So We returned him to his mother in order that her eye delights/satisfies and she not be saddened/grieved, and to know that God's promise (is) truth , and but most of them do not know
And thus We restored him to his mother, so that her eye might he gladdened, and that she might grieve no longer, and that she might know that God’s promise always comes true - even though most of them know it not
So We turned him back to his mother so that she might comfort her eye and not grieve, and that she might know that the promise of Allah is true; but most of them do not know
So We restored him to his mother that she might be comforted and not grieve, and that she might know that the promise of Allah is true. But most of them know not
Thus did We return Moses to his mother that We would delight her eyes, relieve her sorrows, and let her know that the promise of God was true, but many people do not know
Thus We brought him back to his mother, so that her eye might have comfort and she might not grieve, and so that she might know that Allah‘s promise is true, but most of them do not know
Thus, We restored him to his mother so that she would be in ecstasy; that she would forget (all her) sorrows, and that she would come to know that the promise of Allâh is true. But most of them know not.
Thus, We brought the infant back to his mother, so that she might feel comforted and not grieve, so that she might know, for sure, that Allah´s promise is a certainty, although most people do not understand
So We restored him to his mother so that her eyes might delight, and that she might no grieve, and that she might know that the promise of Allâh is true. But most of them don’t know.
And there, did We restore him to his mother so that she would be delighted and her eyes speak content and she would take off the robe of grief and realize that the promise of Allah is an absolute certainty even though most people are indeed ignorant of this very fact
So We returned him to his mother, to be a comforting sight for her sore eyes, so she wouldn’t be anxious and know that Allah’s promise is true. Though most people don’t know
This is how We returned him to his mother so that her heart would be put at ease, and not grieve, and that she would know that Allah’s promise is ˹always˺ true. But most people do not know.
So We returned him to his mother so that her eyes would be comforted and she would not worry and would know that the promise of Allah is true, but most of them don´t know.
Thus did We restore him to his mother, so that she might rejoice in him and grieve no more, and that she might know that God‘s promise was true. But most of them had no knowledge
Thus, we restored him to his mother, in order to please her, remove her worries, and to let her know that GOD's promise is the truth. However, most of them do not know.
And We returned him to his mother so that she might delight her eyes with him, not grieve and know that God's promise is true. But most people do not know.
And We returned him to his mother so that she might delight her eyes with him, not grieve, and know that God’s promise is true. But most people do not know.
So, We returned him to his mother, in order to cool her eyes, and not grieve, and know that Allah’s promise is true. But most of them do not know.
Thus did We restore him to his mother that her eye might be refreshed, and that she might not grieve, and that she might know that the promise of Allah is true, but most of them do not know
Thus We restored him to his mother, so that she might rejoice in him and grieve no more, and that she might know that God's promise always comes true; even though most people do not know this.
And thus We restored him to his mother so that her eye might be gladdened and that she might grieve no longer, and that she might know that Allah's Promise always comes true. But most of them know not
So We gave him back to his mother that her eye might be refreshed, and that she might no grieve, and that she might know that the promise of Allah is true, but most of them do not know
Thus WE restored him to his mother that her eye might be gladdened and that she might not grieve, and that she might know that the promise of ALLAH is true. But most of people know not
Thus We returned him to his mother, that she might be comforted and not grieve, and that she might know that God’s Promise is true. But most of them know not
Like this We brought him back to his mother, so that her eye might be comforted, and that she might not feel sad, and that she might know that the Promise of Allah is True: But most of them do not understand
And so, We returned him to his mother, to bring her joy, alleviate her sorrow, and reassure her that God’s promise is true. Yet, most of them don’t understand.
Thus We returned him to his mother, that she may be comforted, and not grieve, and know that God's promise is true. But most of them do not know
So We restored him to his mother that she might be content and not grieve and that she would know that the promise of Allah is true. But most of the people do not know
So We restored him to his mother that her eye might be cooled, and that she might not grieve, and that she might know that the promise of God is true, But most of them do not know.
Thus did We restore him to his mother, that her eye might be comforted, that she might not grieve, and that she might know that the promise of God is true: but most of them do not understand
Thus did We restore him to his mother, that her eye might be comforted, that she might not grieve, and that she might know that the promise of Allah is true: but most of them do not understand
2
History of Moses
وَلَمَّا بَلَغَ أَشُدَّهُۥ وَٱسۡتَوَىٰۤ ءَاتَیۡنَـٰهُ حُكۡمࣰا وَعِلۡمࣰاۚ وَكَذَ ٰلِكَ نَجۡزِی ٱلۡمُحۡسِنِینَ ١٤
When Moses reached full maturity and manhood, We gave him wisdom and knowledge: this is how We reward those who do good
And when he attained his full strength and became perfect (in manhood), We bestowed on him judgment and knowledge. And thus We reward the good doers.
And when he attained his full strength and became firm, We vouchsafed unto him wisdom and knowledge; and Thus We reward the well- doers
When he had grown up to full maturity, We gave him wisdom and knowledge. Thus do We recompense the doers of good
When (Moses) reached maturity (when he was 33 years old) and when he reached the age of (40, when one is able to duly evaluate affairs through maturity) We bestowed him with the law and knowledge... Thus We reward the doers of good.
And when he reached his full strength and maturity, We gave him judgement and knowledge. That is how We recompense good-doers.
When he came of age and became fully matured, We gave him judgement and knowledge, and thus do We reward the virtuous
When Moses reached his full manhood and grew to maturity, We granted him sound, wise judgment, and special knowledge. Thus do We reward those devoted to doing good as if seeing God
And when he (- Moses) reached his (age of) full growth (and maturity) and attained perfection, We granted him wisdom and knowledge. That is how We reward the doers of good
And when he was fully grown and in the perfection of his strength, We gave him judgment and knowledge; even so do We recompense the good-doers
And when he reached his maturity and he settled, We gave him wisdom and knowledge. And that is how We reward the good doers.
When Moses became mature and full-grown, I gave him knowledge and a sound sense of judgment; I always treat the righteous ones like this
When he reached full age, and was firmly established, We bestowed on him wisdom and knowledge, this is how We reward those who do right
And when he had attained his full strength and had matured, We gave him wise judgment and knowledge, for thus do We repay those who excel in doing good.
And when he reached puberty, and was settled, we gave him judgment and knowledge; for thus do we reward those who do well
And when he reached his maturity and full strength, We gave him wisdom and knowledge; and this is how We reward the virtuous
And when he reached the fullness of his strength and reached complete maturity of mind, We gave him wisdom and knowledge and it is thus that We reward those who act in excellence.
And when Moses had attained his age of full strength, and was become a perfect man, We bestowed on him wisdom and knowledge: And thus do We reward the upright
And when he reached maturity and was firmly established, We gave him Wisdom and Knowledge; for thus do We reward those who do good
And when he was full grown, and reached the perfection of his strength, We gave him judgment and knowledge. As such We recompense the gooddoers
And when he had reached his age of strength, and had become a man, we bestowed on him wisdom and knowledge; for thus do we reward the righteous
And when he attained his full strength and became perfect We bestowed unto him Hukman (decision-power) and Ilman (knowledge, in accordance with Allah’s Book). And thus do We reward the Muhsinun (those who do good in perfection without expecting any reward from men)
And when he was fully grown, come of age and he straightened himself up, We gave him critical judgment and knowledge. And, thus, We give recompense to the ones who are doers of good.
When (Moses) reached accountable age and was mature, We bestowed on him wisdom and knowledge. That is the way We reward those who live righteously.
When he reached maturity and became full-grown, We bestowed on him wisdom and knowledge. Thus do We reward the righteous
When Moses reached the age of full youth and grew to maturity, We bestowed upon him wisdom and knowledge. Thus do We reward those who do good
And when he attained his maturity and became full-grown, We granted him wisdom and knowledge. And thus do We reward those who do good (to others)
And when he reached his strength and balance (maturity), We granted to him wisdom and knowledge and thus do We reward the doers of good.
And when he reached adulthood and maturity, We gave him wisdom and knowledge. And thus do We reward the good
And when Musa (Moses) reached his maturity and (the age of) moderation and stability, We honoured him with the command (of Prophethood) and knowledge and wisdom. And that is how We reward the righteous
And when he reached his maturity and strength, We bestowed him with wisdom and knowledge. We thus reward the good doers
And when he reached his independence and was established, We bestowed him with wisdom and knowledge. We thus reward the good doers
And when he reached his independence and was established, We gave him judgment and knowledge. We thus reward the good doers.
And when he reached his maturity/strength and straightened/leveled (matured) , We gave/brought him judgment/rule and knowledge, and like that We reward/reimburse the good doers
Now when [Moses] reached full manhood and had become mature [of mind]. We bestowed upon him the ability to judge [between right and wrong] as well as [innate] knowledge: for thus do We reward the doers of good
And as soon as he reached full age and matured, (Literally: leveled himself in body and mind) We brought him judgment and knowledge; and thus We recompense the fair-doers
And when he reached his full strength and was ripe, We gave him wisdom and knowledge. Thus do We reward the good
When he become matured and grow to manhood, We granted him wisdom and knowledge. Thus do We reward the righteous ones
And when he reached his maturity and became perfect, We gave him wisdom and knowledge. This is how We reward those who are good in their deeds
When he attained his full strength and became mature, We bestowed upon him the authority of moral judgments and divine knowledge. This is how We do reward those whose heart is perfect towards Allâh.
When Musa matured and came of age, We bestowed upon him the wisdom and the knowledge. This is how We reward those who perform good deeds
And when he attained his full strength and became mature, We bestowed upon him the authority (of moral judgments) and spiritual knowledge. This is how We do reward those who pursue righteousness and perfection in Faith.
And when he -Mussa- reached maturity and was capable of fulfilling the obligation and the trust, We bestowed on him an exalted position. We imparted to him wisdom and divine knowledge. Thus do We requite those whose deeds are imprinted with wisdom and piety
When he had grown up and reached maturity, We blessed him with wisdom and knowledge; that’s how We reward the righteous.
And when he reached full strength and maturity, We gave him wisdom and knowledge. This is how We reward the good-doers.
And when he attained his full strength and stature We gave him the ability to judge and knowledge and this is how We reward those who do good.
And when he had reached maturity and grown to manhood We bestowed on him wisdom and knowledge. Thus do We reward the righteous
When he reached maturity and strength, we endowed him with wisdom and knowledge. We thus reward the righteous.
And when he attained his full strength and maturity, We gave him judgment and knowledge. And thus We reward those who do of good.
And when he attained his full strength and maturity, We gave him judgment and knowledge. And thus, We reward those who do good.
And when he reached his strength, and was ripe, We gave him wisdom and knowledge. Thus, do We recompense the benefactors.
And when he reached his full strength and was ripe, We granted him wisdom and knowledge; and thus do We reward the good-doers
When he attained his full manhood and became fully mature, We bestowed on him wisdom and knowledge. Thus do We reward those who do good.
Now when Moses reached full strength and maturity, We blessed him with wisdom and knowledge. This is how We reward those who live a balanced, virtuous life
And when he attained his maturity and became full grown, We granted him wisdom and knowledge; and thus do We reward those who do good (to others)
And when he reached his age of full strength and attained maturity, WE bestowed wisdom and knowledge upon him; and thus do WE reward those who do good
When he reached maturity and was firmly established [in life], We gave him wisdom and knowledge. Thus do We recompense the virtuous
And when he reached full maturity (of manhood), and was well placed (in life), We gifted him with wisdom and knowledge. Like this We reward those who do goo
When he reached his full strength and was mature, We endowed him with wisdom and knowledge. This is how We reward the righteous.
And when he reached his maturity, and became established, We gave him wisdom and knowledge. Thus do We reward the virtuous
And when he attained his full strength and was [mentally] mature, We bestowed upon him judgement and knowledge. And thus do We reward the doers of good
And when he reached his strength, and was settled, We gave him judgement and knowledge; and thus We reward the good-doers.
When he reached full age, and was firmly established (in life), We bestowed on him wisdom and knowledge: for thus do We reward those who do good
When he reached full age, and was firmly established (in life), We bestowed on him wisdom and knowledge: for thus do We reward those who do good
وَدَخَلَ ٱلۡمَدِینَةَ عَلَىٰ حِینِ غَفۡلَةࣲ مِّنۡ أَهۡلِهَا فَوَجَدَ فِیهَا رَجُلَیۡنِ یَقۡتَتِلَانِ هَـٰذَا مِن شِیعَتِهِۦ وَهَـٰذَا مِنۡ عَدُوِّهِۦۖ فَٱسۡتَغَـٰثَهُ ٱلَّذِی مِن شِیعَتِهِۦ عَلَى ٱلَّذِی مِنۡ عَدُوِّهِۦ فَوَكَزَهُۥ مُوسَىٰ فَقَضَىٰ عَلَیۡهِۖ قَالَ هَـٰذَا مِنۡ عَمَلِ ٱلشَّیۡطَـٰنِۖ إِنَّهُۥ عَدُوࣱّ مُّضِلࣱّ مُّبِینࣱ ١٥
He entered the city, unnoticed by its people, and found two men fighting: one from his own people, the other an enemy. The one from his own people cried out to him for help against the enemy. Moses struck him with his fist and killed him. He said, ‘This must be Satan’s work: clearly he is a misleading enemy.’
And he entered the city at a time when its people were unaware, and he found 2 men fighting – one was of his party (from the children of Israel), and the other one was of his foes. (The man) of his party asked him for help against the one who was of his foe, so Moses struck him with his fist and killed him. He said: “This is the work of Satan; surely, he is a plain misleading enemy.”
And he entered the City at a time of unawareness of the inhabitants thereof, and he found therein two men fighting, one being of his own party, and the other of his enemies. And he who was of his party, called him for help against him who was of his enemies. So Musa truck him with his fist, and put an end of him. He said: this is of the work of the satan, verily he is an enemy, a misleader manifest
He came to the city when the people were in a care-free mood, and saw two men quarrelling, one belonging to his community, the other to his enemies. The man who belonged to his community appealed for help against the one who belonged to the enemies. Moses struck him a blow with his fist and finished him off. "This is of Satan's doing," he said. "He is certainly an enemy and a corrupter."
(Moses) entered the city at an hour when all had withdrawn to their homes... He saw two men trying to kill one another... One from his own people and the other from his enemies. The one who belonged to his people asked for his help against the enemy... So Moses struck him with his fist and killed him... Then he said, “This is Satan’s doing (bodily pursuits and ties). Indeed, he (Satan, the thought you are the body) is an open enemy.”
He entered the city at a time when its inhabitants were unaware and found two men fighting there — one from his party and the other from his enemy. The one from his party asked for his support against the other from his enemy. So Musa hit him, dealing him a fatal blow. He said, ´This is part of Shaytan´s handiwork. He truly is an outright and misleading enemy.´
[One day] he entered the city at a time when its people dwelt in distraction. He found there two men fighting, this one from among his followers, and that one from his enemies. The one who was from his followers sought his help against him who was from his enemies. So Moses hit him with his fist, whereupon he expired. He said, ‘This is of Satan’s doing. Indeed he is an enemy, manifestly misguiding.’
(One day he left the palace where he was living and) he entered the city at a time when he was unnoticed by its people, and found therein two men fighting, one of his own people and the other of their enemies (the native Copts). The one from his people called on him for help against the other, who was from their enemies. So Moses struck him with his hand and caused his death (unintentionally). He said: "This (enmity and fighting) is of Satan’s doing. Surely he is manifestly a misleading enemy."
And (one day Moses) entered the city at a time when its inhabitants were idling (in a state of heedlessness), and found therein two men fighting with one another; one of his own party (- an Israelite), while the other (belonged to that) of his enemies. The one who belonged to his own people sought his (- Moses') help against the other who belonged to those of his enemies. Thereat Moses struck him (the latter) with his fist and this brought about his death. He (- Moses) said, `This (death of his) has occurred owing to (his) satanic action; he (- satan) is of course an enemy (of yours) misleading (and) cutting your ties (with God).
And he entered the city, at a time when its people were unheeding, and found there two men fighting; the one was of his own party, and the other was of his enemies. Then the one that was of his party cried to him to aid him against the other that was of his enemies; so Moses struck him, and despatched him, and said, 'This is of Satan's doing; he is surely an enemy misleading, manifest.
And he entered the city when its people were unaware, then he found two men fighting in there, one from his own sect (children of Israel), and one from his enemy (Egyptian). Then the one from his sect asked for his help against the one from his enemy. So, Moses punched him and killed him. He said: “This was Satan's work; indeed he is obviously a misguiding enemy.”
One day, when it was all quiet in the city, and Moses was walking leisurely, he saw that two men are fighting: one of his own people and the other of his enemies. The man of his own people asked for help. As Moses through a punch, the other man was knocked down to death. Moses said: “This is indeed an act of Satan; he is man’s declared enemy and a misleader.”
And he entered the city at a time when its people were not watching, and he found there two people fighting, one from his sect, and the other from the sect of his enemy. Now the person of his sect appealed to him against his enemy, and Moses struck him with his fist and made an end to him. He said, “This is a work of the evil Satan, for he is an enemy that clearly misleads.
And (one day) he entered the city unnoticed by its people and found in it two men fighting—one of his own sect and one from his enemies, so the one of his sect solicited his assistance against the one from his enemies, so Moses struck him and put an end to him. He said, “This is of Satan's work; he is indeed an evidently misguiding enemy.”
And he entered into the city at the time the people thereof were heedless, and he found therein two men fighting; the one of his sect and the other of his foes. And he who was of his sect asked his aid against him who was of his foes; and Moses smote him with his fist and finished him. Said he, 'This is of the work of Satan, verily, he is a misleading obvious foe.
And he entered the city when its inhabitants were sleeping unaware in the afternoon - he therefore found two men fighting; one was from Moosa’s group, and the other from among his enemies; so the one who was of Moosa’s group pleaded to Moosa for help against him who was of his enemies - therefore Moosa punched him thereby finishing him; he said, “This act was from the devil *; indeed he is an open enemy, a misleader.” (* The act of oppressing the man from Bani Israel)
And he entered the city at a time when its people were off their guard and he found therein two men fighting, this one from his own faction and this one from his enemies, and the one from his faction called out to him for help against the one who is from his enemy, so Moses struck him with his fist and thus he killed him and he said, “This is of the work of Satan. He truly is an enemy who clearly leads people astray.”
And he went into the city, at a time when the inhabitants thereof observed not what passed in the streets: And he found therein two men fighting; the one being of his own party, and the other of his enemies. And he who was of his party, begged his assistance against him who was of the contrary party; and Moses struck him with his fist, and slew him: But being sorry for what had happened, he said, this is of the work of the devil; for he is a seducing and an open enemy
And he entered into the city at a time when the people thereof were heedless, and he found therein two men fighting; the one of his own sect and the other of his enemies. And he who was of his sect asked his aid against him who was of his enemies. So Mos
And he entered the city unnoticed by the people and found two men fighting, one was of his own party, and the other of his enemies. The one of his party appealed for his help against his enemy, Moses struck and killed him, and said: 'This is the work of satan, he is surely a clear, misleading enemy
And he entered a city at the time when its inhabitants would not observe him, and found therein two men fighting: the one, of his own people; the other, of his enemies. And he who was of his own people asked his help against him who was of his enemies. And Moses smote him with his fist and slew him. Said he, "This is a work of Satan; for he is an enemy, a manifest misleader."
And he entered the city at a time of unawareness from its residents, and he found therein two male-adults fighting among themselves — this (one) from his group, and this (one) from (the group of) his enemy. Then he who was from his group asked him for assistance against that who was from (the group of) his enemy. So Musa struck him with a fist and he (through this blunt injury) completed (his life-span) to him (i.e., the man died). (Musa) said: “This is out of Satan’s handiwork; indeed he is an enemy, a manifest misleader.”
And he entered the city at a time of heedlessness of its people. He found in it two men fighting one against the other. This who was from among his partisans and this who was from among his enemies. The one who was among his partisans cried for help against him who was among his enemies. So Moses struck him with his fist and Moses made an end of him. He said: This is the action of Satan. Truly, he is a clear enemy, one who leads astray.
He entered the city at a time when its people were off guard. He saw two men fighting. One was one of his own people, and the other one was an enemy. The man of his own people appealed to (Moses) against his enemy. Moses struck (the enemy) with his fist and killed him. He said, “This is the work of Satan. Indeed, he is an enemy who obviously misleads.”
One day he entered the city at a time when its people were not yet active, he found two men reaching to each others throats; one was from his own race and the other of his foes. The man of his own race appealed for his help against his foe, whereupon Moses gave his foe a blow which killed him. On seeing what he has done he said: "This is the work of Satan, surely he is an enemy that openly misleads."
Once he entered the city at a time when its people were heedless, and he encountered two men fighting, one of whom belonged to his own people and the other to his foes. Now the man belonging to Moses´ own people cried out to him for help against the man from the foes, and Moses struck him with his fist and finished him. Moses said: "This is an act of Satan. Surely he is an enemy who openly misleads."
And he went into the city at a time of carelessness on the part of its people, so he found therein two men fighting -- one being of his party and the other of his foes; and he who was of his party cried out to him for help against him who was of his enemies, so Moses struck him with his fist and killed him. He said: This is on account of the devil’s doing; surely he is an enemy, openly leading astray
And he entered the city when its people were unaware, and found therein two men fighting, one from his sect and the other from his enemies. Then he who was of his sect asked him for help over him who was from his enemies. So Musa struck him with his fist thus killing him. He said, “This is an act of the devil, he is certainly an enemy who clearly misleads.”
And he entered the city at a time when its people were in a state of slumber, and he found therein two men fighting, one of his own sect, and the other of his enemies. And he who was of his sect asked him for help against him who was of his enemies. Moses then struck him with his fist and caused his death. He said, "This is a work of the devil. He is an enemy, an open misleader."
And Musa (Moses) entered the city (in Egypt) at a time when its people were lying (asleep) unaware. There he found two men fighting with each other, one from his (own) party (the Children of Israel), and the other from his enemies (the people of Pharaoh). The man from his own party asked him for help against the other who was from his enemies. So Musa (Moses) struck him with his fist and killed him. (Then) he said: ‘This is Satan’s work (which I have committed); no doubt he is an open, misleading enemy.
And he entered the city unexpectedly, without being noticed by the people. He found in it two men who were fighting, one was from his own race, and the other was from his enemy's. So the one who was from his own race called on him for help against his enemy, whereby Moses punched him, killing him. He said: "This is from the work of the devil; he is an enemy that clearly misleads."
And he entered the city unexpectedly, without being noticed by the people. He found in it two men who were fighting, one was from his clan, and the other was from that of his enemy. So the one who was from his clan called on him for help against his enemy, whereby Moses punched him, killing him. He said: "This is from the work of the devil; he is an enemy that clearly misleads.
And he entered the city unexpectedly, without being noticed by the people. He found in it two men who were fighting, one was from his clan, and the other was from that of his enemy. So the one who was from his clan called on him for help against his enemy, whereby Moses punched him, killing him. He said: "This is from the work of the devil; he is an enemy that clearly misleads."
And He entered the city/town at a time of negligence/disregard (unnoticed) from its people , so he found in it two men (B) fighting/killing each other, that from his group/party , and that from his enemy, so who (was) from his group/party seeked/asked him for help, on (against) who (was) from his enemy, so he struck himwith his fist so he killed on him, Moses, he said that (is) from the devils' work/deed , that he truly is an enemy, misguiding, clear/evident ."
And [one day] he entered the city at a time when [most of] its people were [resting in their houses,] unaware of what was going on [in the streets]; and there he encountered two men fighting with one another - one of his own people, and the other of his enemies. And the one who belonged to his own people cried out to him for help against him who was of his enemies - whereupon Moses struck him down with his fist, and [thus] brought about his end. [But then] he said [to himself]: “This is of Satan’s doing! Verily, he is an open foe, leading [man] astray!”
And he entered the city at a time while its population were (in a state of) heedlessness. Then he found therein two men fighting, the one of his (own) sect and the other (Literally: this) of his enemy. Then the one who was of his sect asked him for succor against him who was of his enemy; then Musa (Moses) punched him (and) so made an end of him. He said, "This is of Ash-Shaytan's (Ash-Shaytan= the ever-vicious "one", i.e., the Devil) doing; surely he is an evidently misleading enemy."
And he entered the city at a time of carelessness of its folk, and he found therein two men fighting, one of his own caste, and the other of his enemies; and he who was of his caste asked him for help against him who was of his enemies. So Moses struck him with his fist and killed him. He said: This is of the devil's doing. Lo! he is an enemy, a mere misleader
He entered the city without the knowledge of its inhabitants and found two men fighting each other. One was his follower and the other his enemy. His follower asked him for help. Moses struck his enemy to death, but later said, "It was the work of satan; he is the sworn enemy of the human being and wants to mislead him"
Once he entered the city at a time when its people were heedless; so he found in it two men fighting each other: This one was from his own group, and that one from his enemies. So the one from his own group called him for help against the one who was from his enemies. So Musa gave him a blow with his fist and finished him off. (Then) He (Musa) said (out of remorse), .This is some of Satan‘s act. He is indeed a clear enemy who misleads (people)
(One day) he surreptitiously entered the city without being noticed by its people. He found therein two men fighting, one of his own ethnicity, and the other of his enemies. The one from his own ethnicity called on him for help against his foe. Thus, ‘Moses’ struck him upon the face with his fist and (unintentionally) killed him. He said: ”This (fighting) is an act of devil. Indeed, he is a genuine deceiver and veritable enemy.”
Once when the city was slumbering, (Musa) went into town and came across two men dueling. One belonged to his group the other to the enemy. The man who belonged to his group called for help against the one who belonged to his enemy. (Thus incited), Musa struck the enemy with his fist and killed him. He (repented and) said, "This is an act of Shaitan, who is an ardent enemy; and he misleads manifestly."
(One day) he surreptitiously entered the city without being noticed by its people. He found therein two men fighting: one of his own ethnicity, and the other of his enemies. The one from his own ethnicity called on him for help against his foe. So Moses struck him upon the face with his fist and (unintentionally) killed him. He said: ”This (fighting) is an act of devil. Indeed, he is a genuine deceiver and veritable enemy.”
He entered the city unnoted by its people (who might have retired for the siesta or the night) only to find two men fighting, one of the same law and the other of his foes-an Egyptian: His co-religionist sought his help against their enemy and there Mussa cuffed him with the fists and the man dropped dead. There and then said Mussa: "This is indeed a Satanic incitement, for this is the work of AL-Shaytan (Satan) who is an avowed enemy instigating deviation from the path of righteousness."
One day, he entered the town while people were resting and found two men fighting, one from his ethnic group and the other from his enemy. The one from his ethnic group cried out to him for help against the one from his enemy’s group; so Musa punched him, so hard that it finished him off. Musa said, “This is the work of Satan. He is clearly an enemy who leads people astray.”
˹One day˺ he entered the city unnoticed by its people. There he found two men fighting: one of his own people, and the other of his enemies. The man from his people called to him for help against his foe. So Moses punched him, causing his death. Moses cried, “This is from Satan’s handiwork. He is certainly a sworn, misleading enemy.”
And he entered the town when its inhabitants were unaware and found there two men fighting, one from his faction and one from his enemies; then the one from his faction asked for his assistance against the one from his enemies, so Musa (Moses) hit him and finished him off. He said: this is from the devil´s work, for he is a clear misleading enemy.
He entered the town unnoticed by its people, and found two men at each other‘s throats, the one of his own race, the other an enemy. The Israelite appealed for Moses‘ help against his enemy, so that Moses struck him with his fist and killed him. ‘This is the work of Satan,‘ he said. ‘He is a veritable enemy of man and seeks to lead him astray
Once he entered the city unexpectedly, without being recognized by the people. He found two men fighting; one was (a Hebrew) from his people, and the other was (an Egyptian) from his enemies. The one from his people called on him for help against his enemy. Moses punched him, killing him. He said, "This is the work of the devil; he is a real enemy, and a profound misleader."
[One day] he entered the town unnoticed and found two men fighting, one from his own people and the other from his enemy. The one from his own people cried out to him for help against the enemy, so Moses struck him and killed him. [Moses] said, "This must be from Satan's doing. He is clearly an enemy who clearly leads [people] astray."
[One day] he entered the town unnoticed and found two men fighting, one from his people and the other from his enemy. The one from his people cried out to him for help against the enemy, so Moses struck him and killed him. [Moses] said, “This must be from Satan’s doing. He is an enemy who leads [people] astray.”
And he entered the city upon un-vigilance from its inhabitants. So, he found in it two men fighting, this among his own sect, and that among his enemies. So, the one among his sect solicited his rescue against the one among his enemies; so Moses nudged him, so he executed him. He said, “This is among Satan's work; surely he is an obvious strayer enemy.”
And he entered the city at a time when its people were unheeding, and found there two men fighting, one being of his own party, and the other of his enemies. Then the one that was of his own party sought his help against the one who was of his enemies, so Moses struck him with his fist and killed him. He said: �This is of the Satan�s doing; verily, he is an enemy that manifestly misleads�
One day he entered the city at a time when its people were unaware [of his presence]. He found there two men fighting, one belonging to his own people and the other to his enemies. And the one from his own people cried out to him for help against the one from his enemies, whereupon Moses struck him down with his fist and killed him. He said: “This is of Satan's doing! Indeed, he is an open foe, seeking to lead man astray.'
And one day the young Moses entered the city at a time when most of its people were resting unaware of what was going on in the streets. And there he encountered two men fighting with each other. One was of his people (a Hebrew) and the other of his (Egyptian) adversaries. His tribesman cried out to him for help against the one who was of the enemies - Whereupon Moses struck him with his fist and thus, (accidentally) brought about his end. But then he said to himself, "This is of Satan's doing! Verily, he is an open enemy, a misleader." (Moses, not yet commissioned to Prophethood, was denouncing his emotions)
And he went into the city at a time of unvigilance on the part of its people, so he found therein two men fighting, one being of his party and the other of his foes, and he who was of his party cried out to him for help against him who was of his enemies, so Musa struck him with his fist and killed him. He said: This is on account of the Shaitan's doing; surely he is an enemy, openly leading astray
And one day he entered the city at a time when its inhabitants were in a state of heedlessness; and he found therein two men fighting - one of his own party and the other of his enemies. And he who was of his party sought his help against him who was of his enemies. So Moses struck the latter with his fist; and thereby caused his death. Then Moses said, `This is Satan's doing, he is indeed an enemy, a manifest misleader.
He entered the city at a time of heedlessness among its people. And he found therein two men fighting—one from among his own faction and the other from among his enemies. Then the one from among his own faction sought his aid against the one who was from among his enemies; so Moses struck him with his fist and put an end to him. He said, “This is the work of Satan! Truly he is a manifest enemy, leading astray.
And at one time he entered the City while its people were not watching: And he found there, two men fighting— One of his own part (religion), and the other, of his enemies (Egyptians). Now the man of his own religion asked for help against his enemy, and Musa (Moses) hit him (the Egyptian) with his fist and (that) killed him. (In regret Musa,) he said: "This is a work of Satan verily, he is an enemy who clearly misleads!"
One day, he entered the city unnoticed by its inhabitants. There, he found two men fighting—one from his sect and the other from his enemies. The man from his sect sought his help against the adversary, and Moses struck him, ending his life. He said, “This is the work of Satan; he is a clear enemy, leading astray.”
Once he entered the city, unnoticed by its people. He found in it two men fighting—one of his own sect, and one from his enemies. The one of his sect solicited his assistance against the one from his enemies; so Moses punched him, and put an end to him. He said, 'This is of Satan's doing; he is an enemy that openly misleads.'
And he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction and one from among his enemy. And the one from his faction called for help to him against the one from his enemy, so Moses struck him and [unintentionally] killed him. [Moses] said, "This is from the work of Satan. Indeed, he is a manifest, misleading enemy."
And he entered the city at a time of heedlessness of its people, and he found therein two men fighting; this of his sect and this of his enemy. And he who was of his sect sought his aid against him who was of his enemy; and Moses struck him with his fist and finished him. He said, 'This is of the work of the devil. Indeed, he is a misleading manifest enemy.'
And he entered the city at a time when its people were not watching: and he found there two men fighting,- one of his own religion, and the other, of his foes. Now the man of his own religion appealed to him against his foe, and Moses struck h im with his fist and made an end of him. He said: "This is a work of Evil (Satan): for he is an enemy that manifestly misleads!"
And he entered the city at a time when its people were not watching: and he found there two men fighting,- one of his own religion, and the other, of his foes. Now the man of his own religion appealed to him against his foe, and Moses struck him with his fist and made an end of him. He said: "This is a work of Evil (Satan): for he is an enemy that manifestly misleads!"
قَالَ رَبِّ إِنِّی ظَلَمۡتُ نَفۡسِی فَٱغۡفِرۡ لِی فَغَفَرَ لَهُۥۤۚ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِیمُ ١٦
He said, ‘Lord, I have wronged myself. Forgive me,’ so He forgave him; He is truly the Most Forgiving, the Most Merciful
He said: “My Lord! Surely, I have wronged myself, so forgive me.” Then We forgave him. Surely, He is the Forgiving, the Merciful.
He said: my Lord! verily I have wronged my soul, so wherefore forgive me. So He forgave him. Verily He! He is the Forgiving, the Owner of Mercy
"O Lord," he prayed, "I have done wrong, forgive me." And God forgave him. Verily He is forgiving and kind
He prayed, “My Rabb! I have indeed wronged myself (my essential reality, by thinking I belong to the world of the body), forgive me!”... He (his Rabb) forgave him. Indeed, HU is the Ghafur, the Rahim.
He said, ´My Lord, I have wronged myself. Forgive me.´ So He forgave him. He is the Ever-Forgiving, the Most Merciful.
He said, ‘My Lord! I have wronged myself. Forgive me!’ So He forgave him. Indeed He is the All-forgiving, the All-merciful
He said (in supplication): "My Lord! Indeed I have wronged myself, so forgive me." So He forgave him. Surely He is the One Who is the All-Forgiving, the All-Compassionate (especially toward His believing, repentant servants)
(Moses) said (praying), `My Lord! I have involved myself into trouble, so protect me.' Thereupon He protected him (from the evil consequences of his act). Verily, He is the Great Protector, the Ever Merciful
He said, 'My Lord, I have wronged myself. Forgive me!' So God forgave him, for He is the All-forgiving, the All-compassionate
He said: “My Lord, indeed I did wrong to myself, so forgive me.” So, He forgave him. Indeed, He is the forgiving, the merciful.
Moses then turned to God saying: “O my Lord, I have done an injustice to my soul and implore your forgiveness.” God then forgave him [and did not let anyone to witness the incident] as He is the Most Forgiving, the Most Merciful
He prayed, “O my Lord, I have indeed wronged my soul. So forgive me, for my own sake.” So God forgave him, for He is the Oft-Forgiving, Mercifully Redeeming
He said, “My Lord, I have indeed been unjust to myself, so forgive me.” So He forgave him; indeed, He is the Oft-Forgiving, the Bestower of mercy.
Said he, 'My Lord! verily, I have wronged my soul, but forgive me.' So He forgave him; for He is forgiving and merciful
He said, “My Lord! I have indeed wronged my soul * therefore forgive me” – He therefore forgave him; indeed only He is the Oft Forgiving, the Most Merciful. (* By getting angry.
He said, “O My Lord! I have indeed wronged my own soul therefore forgive me” so He forgave him, for He indeed is He who is The Oft-Forgiving, The Most Merciful.
And he said, O Lord, verily I have injured my own soul: Wherefore forgive me. So God forgave him; for He is ready to forgive, and merciful
He said, "My Lord! Verily, I have wronged my soul, but forgive me." So He forgave him; verily He is the Forgiving, the Merciful
Forgive me, my Lord, for I have wronged myself, ' and so He forgave him; for He is indeed the Forgiving, the Most Merciful
He said, "O my Lord, I have sinned to mine own hurt: forgive me." So God forgave him; for He is the Forgiving, the Merciful
(Musa) said: “My Nourisher-Sustainer! Verily, I have wronged myself, so forgive me.” So He forgave him. Surely, He: He is the Oft-Forgiving, the continuously Merciful
He said: My Lord! Truly, I did wrong to myself so forgive me and He forgave him. Truly, He is The Forgiving, The Compassionate.
He prayed, “My Lord, I have indeed sinned against my own soul. Do forgive me.” He did forgive him. Truly, He is the Most Forgiving, Most Merciful.
Then he prayed: "O my Lord! I have indeed wronged my soul, please forgive me." So Allah forgave him, surely He is the Forgiving, the Merciful
Then he prayed: "My Lord! I have indeed inflicted wrong on myself, so do forgive me," wherefore Allah forgave him for He is Ever Forgiving, Most Merciful
He said: My Lord, surely I have done harm to myself, so do Thou protect me; so He protected him. Surely He is the Forgiving, the Merciful
He said, “My fosterer! I have been unjust to myself so protectively forgive me.” So He protectively forgave him, He is certainly the Protectively Forgiving, Merciful.
Moses said, "My Lord! I have indeed wronged my own self, so forgive me. HE then forgave him. HE is indeed the One forgiving, merciful
(Musa [Moses]) submitted: ‘O my Lord, no doubt I have wronged my soul; so bless me with forgiveness.’ Then He forgave him. Surely, He is the Most Forgiving, Ever-Merciful
He said: "My Lord, I have wronged my soul, so forgive me." He then forgave him, for He is the Forgiver, the Merciful
He said: "My Lord, I have wronged my soul, so forgive me." He then forgave him, for He is the Forgiver, the Merciful
He said: "My Lord, I have wronged my soul, so forgive me." He then forgave him, for He is the Forgiver, the Merciful.
He said: "My Lord, that I caused injustice (to) myself, so forgive for me." So He forgave for Him, that He truly is, He is the forgiving, the merciful
[And] he prayed: O my Sustainer! Verily, I have sinned against myself! Grant me, then, Thy forgiveness!” And He forgave him - for, verily, He alone is truly forgiving, a dispenser of grace
He said, "Lord! Surely I have done (an) injustice to myself; so forgive me!" Then Allah) forgave him; surely He, Ever He, is The Ever-Forgiving, The Ever-Merciful
He said: My Lord! Lo! I have wronged my soul, so forgive me. Then He forgave him. Lo! He is the Forgiving, the Merciful
(Moses) said, "Lord, I have wronged myself. Forgive me!" The Lord forgave him; He is All-forgiving and All-merciful
He said, .O my Lord, I have wronged myself, so forgive me. So He forgave him. 6 Indeed He is the most Forgiving, Very-Merciful
He said: “My Lord, surely I have been grossly unfair towards myself, so forgive me." Then He forgave him. Indeed, He is the One who is the Oft-Forgiving, the Most Merciful.
He prayed, "I wrought a wrong against myself, my Lord! Forgive me!" And Allah forgave him. Indeed, He is oft Forgiving, the most Merciful
He said: “My Lord, surely I have wronged myself, so forgive me." Then He forgave him. Indeed, He is the One who is the Oft-Forgiving, the Most Merciful.
And he invoked Allah's mercy and forgiveness: "O Allah, my Creator, he prayed: "I have wronged my own soul. Forgive me O Allah and have mercy on me." Allah forgave him and extended to him His mercy; He is AL-Ghafur (the Forgiving), and AL-Rahim (The Merciful)
Then he said, “My Lord, I have done wrong, so forgive me.” Allah forgave him; the Forgiving, the Caring.
He pleaded, “My Lord! I have definitely wronged my soul, so forgive me.” So He forgave him, ˹for˺ He is indeed the All-Forgiving, Most Merciful.
He said: my Lord, I have wronged myself, so forgive me. Then He forgave him, for He is forgiving and merciful.
Forgive me, Lord,‘ he said, ‘for I have sinned against my soul.‘ And God forgave him; for He it is who is the Forgiving One, the Compassionate
He said, "My Lord, I have wronged my soul. Please forgive me," and He forgave him. He is the Forgiver, Most Merciful.
He said, "My Lord, I have done wrong. Please forgive me," and He forgave him. He is the Forgiving, the Merciful-to-all.
He said, “My Lord, I have done wrong. Please forgive me,” and He forgave him. He is the Most Forgiving, the Mercy-Giver.
He said, “My Lord, I have oppressed myself, so forgive me.” So, He forgave him. He is Al-Ghafoor (The Forgiver), Al-Raheem (The merciful to his creation and himself).
(Moses) said: �My Lord! Verily I have done harm to myself! Do You then forgive me!� So (Allah) forgave him. Verily He is the forgiving, the Merciful
He then prayed: 'My Lord! I have certainly wronged myself, so forgive me.' So He forgave him. He alone is Much- Forgiving, Merciful.
And he prayed, "My Lord! Verily, I have hurt my 'Self'. Forgive me then." And He forgave him - for, indeed, He is the Forgiving, the Merciful. (Moses had intended only to help the weak and not to kill the other man)
He said: My Lord! surely I have done harm to myself, so do Thou protect me. So He protected him; surely He is the Forgiving, the Merciful
He said, `My Lord, I have wronged my soul, so do thou forgive me.' So HE forgave him; HE is Most Forgiving, ever Merciful
He said, “My Lord! Truly I have wronged my own soul. Forgive me.” So He forgave him. Verily He is the Forgiving, the Merciful
He prayed: "O my Lord! I have wronged myself! So (I pray You) forgive me!" Then (Allah) forgave him: Verily, He is the Often Forgiving (Ghafoor), Most Merciful (Raheem)
He prayed, “My Lord, I have wronged myself. Please forgive me.” And He forgave him. He is the Forgiving, the Merciful.
He said, 'My Lord, I have wronged myself, so forgive me.' So He forgave him. He is the Forgiver, the Merciful
He said, "My Lord, indeed I have wronged myself, so forgive me," and He forgave him. Indeed, He is the Forgiving, the Merciful
He said, 'My Lord! Indeed, I have wronged my soul, so forgive me.' So He forgave him; indeed, He is the Forgiving, the Compassionate.
He prayed: "O my Lord! I have indeed wronged my soul! Do Thou then forgive me!" So (God) forgave him: for He is the Oft-Forgiving, Most Merciful
He prayed: "O my Lord! I have indeed wronged my soul! Do Thou then forgive me!" So (Allah) forgave him: for He is the Oft-Forgiving, Most Merciful
قَالَ رَبِّ بِمَاۤ أَنۡعَمۡتَ عَلَیَّ فَلَنۡ أَكُونَ ظَهِیرࣰا لِّلۡمُجۡرِمِینَ ١٧
He said, ‘My Lord, because of the blessings You have bestowed upon me, I shall never support those who do evil.’
He said: “My Lord! After this with which You have favored me, I shall never be a helper for the criminals!”
He said: my Lord! whereas Thou hast favoured me, I shall nevermore be a supporter of the culprits
(Moses) said: "O Lord, as You have been gracious to me I will never aid the guilty."
(Moses) said, “My Rabb, I swear by the favors You have bestowed within my being, I will not (get caught up by a sense of belonging and) help the guilty ones.”
He said, ´My Lord, because of Your blessing to me, I will never be a supporter of evildoers.´
He said, ‘My Lord! As You have blessed me, I will never be a supporter of the guilty.’
"My Lord!" Moses said, "Forasmuch as You have blessed me with favors, I will never be a supporter of the guilty."
He (also) added, `My Lord! since You have always been kind and gracious to me, I can never be a helper and a supporter of the guilty?
He said, 'My Lord, forasmuch as Thou hast blessed me, I will never be a partisan of the sinners.
He said: “My Lord, because of what You favored upon me, I will never be a supporter of the guilty ones.”
Moses then in his prayer said: “In response to Your favor, I will never support the criminals.”
He said, “Lord, because You have bestowed Your grace on me, never will I be a help to those who do wrong.
He said, “My Lord, because of the blessings You have bestowed upon me, I shall not be a backup for criminals.”
Said he, 'My Lord! for that Thou hast been gracious to me, I will surely not back up the sinners.
He said, “My Lord! The way You have bestowed favour upon me, so never will I be a supporter of the guilty.”
He said, “O My Lord! Since that you have blessed me therefore I shall never be a supporter for the evildoers.”
He said, O Lord, by the favours with which thou hast favoured me, I will not be an assistant to the wicked for the future
He said, "My Lord! For that you have been gracious to me, I will never more be a supporter of the guilty."
He said: 'My Lord as You have favored me, I will never be a helper to the wrongdoer.
He said, "Lord, because thou hast showed me this grace, I will never again be the helper of the wicked."
(Musa) said: “My Nourisher-Sustainer! With what (swiftness) You showered grace over me, so I will never be a helper for criminals .
He said: My Lord! For that with which Thou wert gracious to me I will never be a sustainer of the ones who sin.
He said, “My Lord, because you have bestowed Your grace on me, I will never help the sinners.”
Moses promised: "O my Lord! After this favor that You have bestowed on me, I shall never be a helping hand to the criminals."
Thereupon Moses vowed: "My Lord, because of the favour that You have done me I shall never support the guilty."
He said: My Lord, because Thou has bestowed a favour on me, I shall never be a backer of the guilty
He Said, “My Fosterer! Because you have bestowed favour on me, therefore I will never be a helper of the criminals.”
He said, "My Lord! Inasmuch as You have favoured me, I shall never again be a supporter of the guilty."
(Moreover) he submitted: ‘O my Lord, because of Your favour (of forgiveness) You have blessed me with, I shall never be a helper of the wrongdoers.
He said: "My Lord, for what blessings you have bestowed upon me, I will never be a supporter for the criminals."
He said: "My Lord, for what blessings you have bestowed upon me, I will never be a supporter for the criminals.
He said: "My Lord, for what blessings you have bestowed upon me, I will never be a supporter for the criminals."
He said: "My Lord, with what you blessed on me, so I will never/not be a supporter/helper to the criminals/sinners."
Said he: “O my Sustainer! [I vow] by all the blessings which Thou hast bestowed on me: Nevermore shall I aid such as are lost in sin!”
He said, "Lord! For as much as You have favored me, then I will never be a backer of the criminals."
He said: My Lord! Forasmuch as Thou hast favoured me, I will nevermore be a supporter of the guilty
He said, "Lord, in appreciation for Your favor to me I shall never support the criminals"
He (Musa) said, .O my Lord! As You have favored me, I will never be a supporter of the sinners
He said: "My Lord, for the favor You bestowed upon me, I will never be a supporter of the ungodly sinners."
He prayed, "My Lord, in response to your favor upon me, I shall never be an ally of the criminals."
He said: "My Lord, for the favor You have bestowed upon me, I’ll never support the Ungodly Sinners."
And he added: "O Allah, my Creator, since You have been gracious to me I promise I will never be a help to those who are disposed to the practice of evil
Musa said, “My Lord, because you gave me favours I will never stand up for criminals again.”
Moses pledged, “My Lord! For all Your favours upon me, I will never side with the wicked.”
He said: my Lord, because you have favoured me I will not support the sinful.
He said: ‘By the favour You have shown me, Lord, I vow that I will never lend a helping hand to wrongdoers.‘
He said, "My Lord, in return for Your blessings upon me, I will never be a supporter of the guilty ones."
[Moses] said, "My Lord, with all of Your blessings to me, I will never support those who do evil."
[Moses] said, “My Lord, with all of Your blessings to me, I will never support those who do evil.”
He said, “My Lord, with what you have graced upon me, I will never be a backup for the criminals.”
He said: My Lord! For the bounty You have bestowed on me, never shall I be a supporter of the guilty�
He said: “My Lord! For all that with which You have blessed me, never shall I give help to wrongdoers.'
He said, "My Lord! For You have bestowed Your Grace on me, nevermore shall I be a supporter of the guilty."
He said: My Lord! because Thou hast bestowed a favor on me, I shall never be a backer of the guilty
He said, `My Lord, because of the favour Thou hast bestowed upon me, I will never be a helper of the guilty.
He said, “My Lord! Because Thou hast blessed me, I shall never be a supporter of the guilty.
He said: "O my Lord! For what You have granted Your Grace on me, I will never be a help to those who are criminals!"
He pledged, “My Lord, by the favors You’ve bestowed upon me, I will never be a helper to the criminals.”
He said, 'My Lord, in as much as you have favored me, I will never be a supporter of the criminals.'
He said, "My Lord, for the favor You bestowed upon me, I will never be an assistant to the criminals."
He said, 'My Lord! For that you have favoured me, so I will not be an assistant to the sinners.'
He said: "O my Lord! For that Thou hast bestowed Thy Grace on me, never shall I be a help to those who sin!"
He said: "O my Lord! For that Thou hast bestowed Thy Grace on me, never shall I be a help to those who sin!"
فَأَصۡبَحَ فِی ٱلۡمَدِینَةِ خَاۤىِٕفࣰا یَتَرَقَّبُ فَإِذَا ٱلَّذِی ٱسۡتَنصَرَهُۥ بِٱلۡأَمۡسِ یَسۡتَصۡرِخُهُۥۚ قَالَ لَهُۥ مُوسَىٰۤ إِنَّكَ لَغَوِیࣱّ مُّبِینࣱ ١٨
Next morning, he was walking in the city, fearful and vigilant, when suddenly the man he had helped the day before cried out to him for help. Moses said, ‘You are clearly a troublemaker.’
So he became afraid in the city (waiting for his punishment) and was looking around, when suddenly the man who had sought his help yesterday, called him for his help again. Moses said to him: “Surely, you are a plain misguided person!”
And in the morning he was in the city fearing and looking about, when lo! he who had asked his succour yesterday was crying out unto him. Musa said: verily thou art a seducer manifest
In the morning he came to the city, fearful and hesitant. Just then he who had asked him for help the day before called out for help (again). "You are indeed a meddlesome fellow," Moses said to him
(Moses) apprehensively waited for the morning in the city, watchful (of his surroundings)... And then, alas, the man who had asked for his help the day before was (again) crying out for his help... Moses said to him, “Indeed, you are clearly a misguided man!”
Morning found him in the city, fearful and on his guard. Then suddenly the man who had sought his help the day before, shouted for help from him again. Musa said to him, ´You are clearly a misguided man.´
He rose at dawn in the city, fearful and vigilant, when behold, the one who had sought his help the day before, shouted for his help [once again]. Moses said to him, ‘You are indeed manifestly perverse!’
Now in the morning he was in the city, apprehensive and watchful. And the man who had sought his help on the day before (turned up) and cried out to him again for help. Moses said to him: "You are indeed, obviously, an unruly hothead."
(The next day) early in the morning he entered the city apprehensive (of the enemy and) observing (the situation). And lo! the man who had sought his help the day before (again that day) cried out to him for help. Moses said to him, `You are a misguided fellow, away from the path of peace and piety.
Now in the morning he was in the city, fearful and vigilant; and behold, the man who had sought his, succour on the day before cried out to him again. Moses said to him, 'Clearly thou art, a quarreller.
So, he was in the city in the morning, afraid and watchful, then all of a sudden the one who asked for his help yesterday cried out for his help (again). Moses told him: “Indeed you are clearly a troublemaker.”
The next morning, still under the shock of the incidence, he saw that the same man is engaged in another fight and is asking for his help. Moses replied: “You are certainly a misguided man [always engaged in a new fight.]
In the morning he was in the city looking around in a state of fear when behold, the person who had the day before sought his help called aloud for his help again. Moses said to him, “Indeed you are clearly a combative person.
So the next morning he was walking about the city, fearful (and) vigilant, when suddenly the man who had sought his support the day before cried out to him. Moses said to him, “You are an evident deluder.”
And on the morrow he was afraid in the city, expectant. And behold, he whom he had helped the day before cried (again) to him for aid. Said Moses to Him, 'Verily, thou art obviously quarrelsome.
So he was in the city at morning fearing, waiting to see what happens – thereupon he sighted the one who had appealed to him the day before, crying out to him for help; Moosa said to him, “Indeed you are clearly astray.”
And he spent the night in the city until morning fearful and was vigilant and behold the one who sought his help yesterday is again crying out to him for help. Then Moses said to him, “You indeed are truly in open error.”
And the next morning he was afraid in the city, and looked about him, as one apprehensive of danger: And behold, he whom he had assisted the day before, cried out unto him for help a secong time. But Moses said unto him, thou art plainly a quarrelsome fellow
And on the morrow he was in the city, fearing, vigilant. And behold, he whom he had helped the day before, cried again to him for help. Moses said unto him, "Verily, you are obviously quarrelsome (a hothead)
In the morning, he was in the city, fearful and vigilant, then he whom he had helped the day before cried out to him again for help. 'Clearly, ' said Moses, 'you are quarrelsome.
And in the city at noon he was full of fear, casting furtive glances round him: and lo! the man whom he had helped the day before, cried out to him again for help. Said Moses to him, "Thou art plainly a most depraved person."
He faced the morning in the city as one who is apprehensive; he also feels cautious. So, behold! That one who sought his help the day before, (again) calls him for help. Musa said to him: “Surely, you are indeed an evidently misguided one.”
So he came to be in the morning in the city one who is fearful and is vigilant. That is when the one who had asked for help yesterday cries out aloud to him. Moses said to him: Truly, thou art clearly a hothead.
In the morning, he was in the city, and he was afraid and cautious. Suddenly the man who had asked for his help just the day before [again] asked for his help [against another man]. Moses said to him, “You sure are a troublemaker!”
Next morning as he was walking in the city in fear and caution, suddenly he saw the same man whom he had helped the day before cried out to him again for help. Moses replied: "You are certainly a misguided person."
The next morning he proceeded to the city in fear and looking around as one apprehensive of danger when all of a sudden, the man who had sought his help the day before again called out to him for his help. Moses said to him: "Clearly, you are a very misguided fellow."
And he was in the city, fearing, awaiting, when lo, he who had asked his assistance the day before was crying out to him for help. Moses said to him: Thou art surely one erring manifestly
So he entered into the city in the morning fearfully vigilant. Then, when he whom he had helped the day before (again) cried to him for help, Musa said to him, “You are certainly one erring openly.”
Then, next morning, as he was looking about apprehensively in the city, the same man who had sought Moses' help the day before was again crying out to him for help. Moses said to him, "You are certainly indeed a clear instigator."
So Musa (Moses), anxious and afraid, kept waiting till morning (to discover what would happen next). Then, suddenly, the man who sought his help the day before was crying out to him for help (again). Musa (Moses) said to him: ‘Surely, you are the one who has truly lost the right path.
So he spent the night in the city, afraid and watchful. Then the one who sought his help yesterday, was asking again for his help. Moses said to him: "You are clearly a trouble maker."
So he spent the night in the city, afraid and watchful. Then the one who sought his help yesterday, was asking again for his help. Moses said to him: "You are clearly a trouble maker.
So he spent the night in the city, afraid and watchful. Then the one who sought his help yesterday, was asking again for his help. Moses said to him: "You are clearly a trouble maker."
So he became in the city/town afraid/frightened, observing/guarding , so then who seeked victory/aid from him at the yesterday/past, he cries out/screams for his help, Moses said to him: "That you are a misguider/lurer (E) clear/evident ."
And next morning he found himself in the city, looking fearfully about him, when lo! the one who had sought his help the day before [once again] cried out to him [for help whereupon] Moses said unto him: “Behold, thou art indeed, most clearly, deeply in the wrong
So he became frightened in the city and on the watch. Then, only then, the man who had asked his vindication on the day before screamed to him (for help). Musa said to him, "Surely you are indeed an evidently misguided (fellow)."
And morning found him in the city, fearing, vigilant, when behold! he who had appealed to him the day before cried out to him for help. Moses said unto him: Lo! thou art indeed a mere hothead
He remained in the city but very afraid and cautious. Suddenly the person who asked him for help the previous day asked him for help again. Moses said, "You are certainly a mischievous person"
Then next morning he was fearful in the city, waiting (for what comes next) when the man who sought his help the day before, shouted to him for help (again). Musa said to him, .You are surely a clear trouble-maker
Now, in the morning, he was in the city, frightening and prudent. Unexpectedly the man, who had sought his help the day before, called him again for his help. ‘Moses’ said unto him: "You are obviously a petulant person."
Still apprehensive and trying to avoid trouble, Musa went into town the next morning. Suddenly, he ran into the same man who had sought his assistance a day earlier. Once again, he was calling for help (against another man). Musa responded, "Quite clearly, you are the quarrelsome one!"
In the morning he was in the city, fearful, vigilant, when unexpectedly the man who had sought his help the day before called him again for his help. Moses said to him: "You are obviously a petulant person."
From then on he came to be apprehensive of impending danger expecting at any moment to be arrested and prosecuted and either tortured or killed. And in this state of anxiety and fear he met his same co-religionist whom he had helped the day before crying for his help today. Mussa said to Him: "You are indeed quarrelsome and alienated from Allah."
From then on he became fearful in the town, constantly on the lookout. Next day, the man who previously sought his help again cried out. Musa said, “You are clearly a deceitful man.”
And so Moses became fearful, watching out in the city, when suddenly the one who sought his help the day before cried out to him again for help. Moses rebuked him, “Indeed, you are clearly a trouble-maker.”
Then he became fearful and apprehensive in the town when the one who had sought his help the day before called out for his help. Musa (Moses) said to him: you are a clear hothead.
Next morning he was walking in the town in fear and caution, when lo, the man who sought his help the day before cried out to him again for help. ‘Clearly,‘ said Moses, ‘you are a quarrelsome man.‘
In the morning, he was in the city, afraid and watchful. The one who sought his help yesterday, asked for his help again. Moses said to him, "You are really a trouble maker."
Next morning, he entered the town, fearful and anxious, when suddenly the man who sought his help the previous day cried out to him again for help. Moses said to him, "You are clearly a troublemaker."
The next morning, he entered the town, fearful and anxious, when suddenly the man who sought his help the previous day cried out to him again for his support. Moses said to him, “You are a troublemaker.”
So, he became, in the city, fearful and vigilant, so then the one who had asked for his victory by Yesterday, was screaming out to him. Moses said to him, “You are an obvious luring one.”
And he was in the city, fearing, awaiting, when behold, the man who had, the day before, sought his help called aloud for his help (again). Moses said to him: �Verily you are one erring manifestly�
Next morning, he was in the city, fearful, vigilant, when he saw the man who sought his help the day before again crying out to him for help. Moses said to him: “Indeed, you are clearly a quarrel- some fellow.'
And next morning he was in the city, fearful and vigilant when, behold! The man who had asked him the day before cried out to him for help. Moses said to him, "You are indeed one erring manifestly."
And he was in the city, fearing, awaiting, when lo! he who had asked his assistance the day before was crying out to him for aid. Musa said to him: You are most surely one erring manifestly
And morning found him in the city, apprehensive, watchful; and lo ! he who had sought his help the day before cried out to him again for help. Moses said to him, `Verily, thou art manifestly a misguided fellow.
Morning found him in the city, fearful and vigilant, and behold, the one who had sought his help the day before cried out to him for help! Moses said to him, “Truly you are clearly in error.
So he saw the morning in the City, (still) looking around in a state of fear, when look! The man who had wanted his help, the previous day, called loudly for his help (again). Musa (Moses) said to him: "Clearly, you are truly a quarrelsome fellow!"
Afterward, he was vigilant in the city. The man who had sought his help the previous day was again crying out for his assistance. Moses said to him, ”You are clearly a troublemaker.”
The next morning, he went about in the city, fearful and vigilant, when the man who had sought his assistance the day before was shouting out to him. Moses said to him, 'You are clearly a troublemaker.'
And he became inside the city fearful and anticipating [exposure], when suddenly the one who sought his help the previous day cried out to him [once again]. Moses said to him, "Indeed, you are an evident, [persistent] deviator."
And on the morrow he was afraid in the city, vigilant. And behold, the one who sought his help the day before cried to him for aid. Moses said to him, 'Indeed, you are surely one clearly erring.'
So he saw the morning in the city, looking about, in a state of fear, when behold, the man who had, the day before, sought his help called aloud for his help (again). Moses said to him: "Thou art truly, it is clear, a quarrelsome fellow!"
So he saw the morning in the city, looking about, in a state of fear, when behold, the man who had, the day before, sought his help called aloud for his help (again). Moses said to him: "Thou art truly, it is clear, a quarrelsome fellow!"
فَلَمَّاۤ أَنۡ أَرَادَ أَن یَبۡطِشَ بِٱلَّذِی هُوَ عَدُوࣱّ لَّهُمَا قَالَ یَـٰمُوسَىٰۤ أَتُرِیدُ أَن تَقۡتُلَنِی كَمَا قَتَلۡتَ نَفۡسَۢا بِٱلۡأَمۡسِۖ إِن تُرِیدُ إِلَّاۤ أَن تَكُونَ جَبَّارࣰا فِی ٱلۡأَرۡضِ وَمَا تُرِیدُ أَن تَكُونَ مِنَ ٱلۡمُصۡلِحِینَ ١٩
As he was about to attack the man who was an enemy to both of them, the man said, ‘Moses, are you going to kill me as you killed that person yesterday? You clearly want to be a tyrant in the land; you do not intend to put things right.’
Then when he decided to seize the man who was an enemy to both of them, the man said: “O Moses! Do you want to kill me as you killed a man yesterday? You only want to become a tyrant in the land, and you don’t want to be of those who do right.”
And when he sought to seize him who was an enemy unto them both, he said: O Musa wouldst thou slay me as thou didst slay a person yesterday? Thou seekest only to be a tyrant in the land, and thou seekest not to be of the reconcilers
Then as he was about to lay hands on the one who was their common enemy, he cried out: "O Moses, do you want to kill me as you killed that person yesterday? You only want to be a tyrant in the land and no peacemaker."
When (Moses) wanted to catch the one that was an enemy to them both, the man said, “O Moses, do you want to kill me just as you killed a man yesterday? You just want to become a tyrant in this city, you do not want to set things right!”
But when he was about to grab the man who was their common enemy, he said, ´Musa! do you want to kill me just as you killed a person yesterday? You only want to be a tyrant in the land; you do not want to be a reformer.´
But when he wanted to strike him who was an enemy of both of them, he said, ‘Moses, do you want to kill me, just like the one you killed yesterday? You just want to be a tyrant in the land, and you do not desire to be of those who bring about reform.’
But then, when he was about to fall upon the man who was an enemy of them both, he (the Israelite who thought that Moses would attack him because he had chided him severely) said: "Moses, do you intend to kill me as you killed a person yesterday? You want only to become a tyrant in this land; you do not want to be of those who set things right!"
And when Moses intended to lay hold of the man (of the day before) who was (now) an enemy to both of them, the man said, `Moses! do you intend to kill me (today) as you killed a person yesterday? You are only trying to figure as a tyrant in the country. You have no mind to be of the promoters of peace.
But when he would have assaulted the man who was an enemy to them both, the man said, 'Moses, dost thou' desire to slay me, even as thou slewest a living 'soul yesterday? Thou only desirest to be a tyrant in the land; thou desirest not to be of them that put things right.
So, when he wanted to attack the one who was enemy of both of them, he said: “Moses, do you want to kill me as you killed a person yesterday? You only want to be a bully on the land, and you do not want to be of those who do what is right.”
As Moses was ready to intervene and help the Hebrew man, the latter [misunderstood the remark of Moses and thought that Moses is going to beat him so he] cried out: “O Moses, do you want to kill me today the same way that you killed the other one yesterday? You are indeed stepping toward becoming a tyrant rather than a righteous person.”
Then when he decided to strike the person who was an enemy to both of them, that person said, “O Moses, is it your intention to slay me as you slew a person yesterday? Your intention is nothing other than to become a powerful, violent person in the land, and not to be one who sets things right.
And as he was about to strike the one who was their enemy, he said, “O Moses, do you want to kill me as you killed someone yesterday? You only want to be a tyrant in the land and do not want to be of the reformers.”
And when he wished to assault him who was the enemy to them both, he said, 'O Moses! dost thou desire to kill me as thou didst kill a person yesterday? thou dost only desire to be a tyrant in the earth; and thou dost not desire to be of those who do right!
So when Moosa wished to apprehend the man who was an enemy to them both, he said, “O Moosa! Do you wish to kill me the way you killed a man yesterday? You only wish to become a strict ruler in the land, and not to make reform.”
But when he wanted to lay hands on the one who was an enemy to both of them he [the Israelite] said, “O Moses, do you want to kill me as you killed a soul yesterday? You want to be but a tyrant in the land and you do not want to be of those who make things right.”
And when he sought to lay hold on him who was an enemy unto them both, he said, O Moses, dost thou intend to kill me, as thou killedst a man yesterday? Thou seekest only to be an oppressor in the earth, and seekest not to be a reconciler of quarrels
And when he would have attacked him who was the enemy to them both, he said, "O Moses! Would (or desire) you to slay me as you did slay a person yesterday? You would be (or are or desire to be) only a tyrant in the earth; and you would not be (or a
And when Moses was about to seize he who was the enemy of both of them, he said: 'Moses, would you kill me as you killed a living soul yesterday? You desire only to be a tyrant in the land, and you do not want to be among the reformers!
And when he would have laid violent hands on him who was their common foe, he said to him, "O Moses, dost thou desire to slay me, as thou slayedst a man yesterday? Thou desirest only to become a tyrant in this land, and desirest not to become a peacemaker."
So when as he intended that he may get hold of that: he is an enemy to both of them, he said: “O Musa! Do you intend that you may slay me as you killed a person yesterday? You do not intend but that you become a tyrant in the land; and you do not intend that you become of those who bring reform.”
Then, when he wanted to seize by force the one who he was an enemy of both of them—he said: O Moses! Wouldst thou want to kill me as thou hadst killed a soul yesterday? Thou wouldst want nothing, but to be haughty on the earth? And thou wouldst want not to be among the ones who make things right?
When (Moses) decided to fight the man who was an enemy to both of them, that man said, “O Moses, do you intend to kill me as you killed a man yesterday? Your intention is only to become a bully in the land and not to be one who makes things right.”
Then when Moses was about to lay his hands on a man who was an enemy to both of them, he cried out: "O Moses! Do you intend to kill me as you killed a person yesterday? You only want to become a tyrant in the land and have no intention of reforming anything."
And when Moses decided to lay his violent hands on the man belonging to the enemy, he cried out: "Moses, do you intend to kill me as you killed a person yesterday?" You simply want to live in the land as a tyrant, and do not wish to set things right."
So when he desired to seize him who was an enemy to them both, he said: O Moses, dost thou intend to kill me as thou didst kill a person yesterday? Thou only desirest to be a tyrant in the land, and thou desirest not to be of those who act aright
And when he intended to catch him, who was an enemy to them both, he said, “O Musa! do you intend to kill me as you killed a person the day before? You intend nothing but to be a tyrant in the land and you do not intend to be of those who set things right.”
And when he (Moses) intended to attack the man who was an enemy to them both, that man said, "O Moses! Would you kill me as you did kill a person yesterday? You intend nothing but to be a tyrant in the land. And you intend not to be a reformer."
Then, when Musa (Moses) decided to catch hold of the person who was an enemy to both of them, he exclaimed: ‘O Musa (Moses), do you want to kill me (too) as you killed a man the day before? You intend only to become a tyrant in the land, and you do not desire to become one of the reformers.
But when he was about to strike their common enemy, he said: "O Moses, do you want to kill me, as you killed that person yesterday Obviously, you wish to be a tyrant on Earth; you do not wish to be of the righteous."
But when he was about to strike their common enemy, he said: "O Moses, do you want to kill me, as you killed that person yesterday? Obviously, you wish to be a tyrant on the earth; you do not wish to be of the righteous.
But when he was about to strike their mutual enemy, he said: "O Moses, do you want to kill me, as you killed that person yesterday? Obviously, you wish to be a tyrant on the earth; you do not wish to be of the righteous."
So when that he wanted/intended that he attacks violently with who he is an enemy to them (B) he said: "You Moses, do you intend/want that you kill me, as you killed a self at the yesterday/past, that you want/intend except that you be a tyrant/oppressor in the earth/Planet Earth, and you do not want that you be from the correcting/reconciliating ."
But then as soon as he was about to lay violent hands on the man who was their [common] enemy, the latter exclaimed: “O Moses, dost thou intend to slay me as thou didst slay another man yesterday? Thy sole aim is to become a tyrant in this land, for thou dost not care to be of those who would set things to rights!”
Then, as soon as he would have assaulted (the man) who was an enemy to them both, (the man) said, "O Musa, would you like to kill me as you killed a person (Literally: a self) yesterday? Decidedly you would like to be nothing except a potentate in the land, and in no way would you like to be one of the reformers." (i.e., the righteous-doers
And when he would have fallen upon the man who was an enemy unto them both, he said: O Moses! Wouldst thou kill me as thou didst kill a person yesterday. Thou wouldst be nothing but a tyrant in the land, thou wouldst not be of the reformers
When Moses was about to attack their enemy, he said, "Moses, do you want to kill me as you slew a soul the other day? Do you want to become a tyrant in the land, not a reformer?"
Thereafter when he intended to grasp at the one who was an enemy to both of them, he (i.e. the Israelite) said, .O Musa, do you want to kill me as you have killed a person yesterday? Your intention is only to become a tyrant in the land, and you do not intend to be one of the peace- makers
So when he intended to attack the man who was an enemy to both of them, the man said: “O ‘Moses’, do you want to kill me as you killed a man yesterday? You seek nothing but to be tyrant in the land, and you do not want to be of those who strive improve the welfare of others.”
Just as he was getting ready to strike the man who was their enemy, the man cried out, "Oh Musa, do you intend to kill me like you killed a man yesterday? You only want to flaunt your strength in the land; you do not want to set things right!"
So when he intended to attack the man who was an enemy to both of them, the man said: “O’ Moses, do you want to kill me as you killed a man yesterday? You seek nothing but to be a tyrant in the land. And you don’t want to be one of those who make amends.”
Nevertheless, he felt like attacking the man who was their enemy but in making the attempt the man said to him: "Do you wish O Mussa to kill me as you killed a man yesterday?" "You seem to be eager to exercise power and to play the tyrant in the land and not to brew reform."
Musa tried to grab the enemy and the Israelite said, “Musa, are you going to kill me like you killed someone yesterday? You want to be an oppressor in the land; you’ve no wish to do good.”
Then when Moses was about to lay his hands on their foe, the enemy said, “O Moses! Do you intend to kill me as you killed a man yesterday? You only want to be a tyrant in the land. You do not intend to make peace!”
Then when he wanted to strike the one who was an enemy to them both he said: oh Musa (Moses), do you want to kill me like you killed someone yesterday? You only want to be a tyrant on earth and don´t want to be of the reformers.
And when he was about to lay his hands on him who was an enemy of them both, he said: ‘Moses, would you kill me as you killed a man yesterday? You are surely seeking to be a tyrant in the land, not seeking to be an upright man.‘
Before he attempted to strike their common enemy, he said, "O Moses, do you want to kill me, as you killed the other man yesterday? Obviously, you wish to be a tyrant on earth; you do not wish to be righteous."
As [Moses] was about to strike the one who was an enemy to both of them, [the man] said, "Moses, do you want to kill me as you killed that man yesterday? You want only to be an oppressor in the land and do not want to put things right."
As [Moses] was about to strike the one who was an enemy to both of them, [the man] said, “Moses, do you want to kill me as you killed that man yesterday? You want only to be an oppressor in the land and do not want to put things right.”
So, when he wanted to annihilate the one who was their enemy, he said, “O Moses, do you want to kill me, as you killed a soul yesterday? Surely you only want to be mighty on the earth, and do not want to be from the repairers.”
So when he intended to assault him who was the enemy of them both, the man said: �O Moses! Do you intend to kill me as you killed a person yesterday? You desire nothing but to be a tyrant in the land; and you do not desire to be of the reformers�
But then, when he was about to strike the one who was their enemy, the latter exclaimed: “Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.'
But then, as soon as he was about to lay his hands on their enemy the man said, "O Moses! Would you kill me as you killed a person yesterday? Your aim is to become a tyrant in the land, for you care not to be of those who set things right."
So when he desired to seize him who was an enemy to them both, he said: O Musa! do you intend to kill me as you killed a person yesterday? You desire nothing but that you should be a tyrant in the land, and you do not desire to be of those who act aright
And when he made up his mind to lay hold of the man who was an enemy to both of them, he said, `O Moses, dost thou intend to kill me even as thou didst kill a person yesterday? Thou only desirest to be a tyrant in the land, and thou desirest not to be a peace-maker.
But when he desired to strike him who was an enemy unto them both, he said, “O Moses! Do you desire to slay me, as you slew a soul yesterday? You desire naught but to be a tyrant on the earth, and you desire not to be among the workers of righteousness.
Then, when he decided to catch the man who was an enemy to both of them, that man said: "O Musa (Moses)! Is it your intention to kill me like you killed a man yesterday? Your intention is nothing except to become a harsh powerful man in the land, and not to be one who sets things right!"
And when he had intended to strike the one from their enemy faction, he said, “O Moses, do you intend to kill me, as you killed a man yesterday? You only aim to become a tyrant in the land and not a peacemaker.”
As he was about to strike the one who was their enemy, he said, 'O Moses, do you intend to kill me, as you killed someone yesterday? You only want to be a bully in the land, and do not want to be a peacemaker.'
And when he wanted to strike the one who was an enemy to both of them, he said, "O Moses, do you intend to kill me as you killed someone yesterday? You only want to be a tyrant in the land and do not want to be of the amenders."
Then when he wished to assault him who was an enemy to them both, he said, 'O Moses! Do you desire to kill me as you killed a person yesterday? You only desire to be a tyrant in the earth; and you do not desire to be of those who do well.'
Then, when he decided to lay hold of the man who was an enemy to both of them, that man said: "O Moses! Is it thy intention to slay me as thou slewest a man yesterday? Thy intention is none other than to become a powerful violent man in the la nd, and not to be one who sets things right!"
Then, when he decided to lay hold of the man who was an enemy to both of them, that man said: "O Moses! Is it thy intention to slay me as thou slewest a man yesterday? Thy intention is none other than to become a powerful violent man in the land, and not to be one who sets things right!"
وَجَاۤءَ رَجُلࣱ مِّنۡ أَقۡصَا ٱلۡمَدِینَةِ یَسۡعَىٰ قَالَ یَـٰمُوسَىٰۤ إِنَّ ٱلۡمَلَأَ یَأۡتَمِرُونَ بِكَ لِیَقۡتُلُوكَ فَٱخۡرُجۡ إِنِّی لَكَ مِنَ ٱلنَّـٰصِحِینَ ٢٠
Then a man came running from the furthest part of the city and said, ‘Moses, the authorities are talking about killing you, so leave- this is my sincere advice.’
And then a man came running from the farthest end of the city. He said: “O Moses! Surely, the chiefs are taking counsel together about you to kill you, so escape. Truly, I am one of the good advisers to you.”
And there came a man from the farthest part of the city, running; he said: O Musa! the chiefs are taking counsel together concerning thee, that they might slay thee; wherefore go forth thou, verily I am unto thee of the admonishers
There came a man running from the other part of the city. "O Moses," he said, "the chiefs are deliberating to kill you. Go away from the city. I wish you well."
Then a man came running from the far end of the city saying, “O Moses! The authorities of the city are talking about executing you... Flee from here... Indeed, I am one of your well-wishers.”
A man came running from the furthest part of the city, saying, ´Musa, the Council are conspiring to kill you, so leave! I am someone who brings you good advice.´
And there came a man from the city outskirts, hurrying. He said, ‘Moses! The elite are indeed conspiring to kill you. So leave. I am indeed your well-wisher.’
Then a man (from the royal court) came running from the farthest end of the city (where the court was) and said: "Moses, now the chiefs are deliberating upon your case to kill you, so leave the city. I am surely one of your sincere well-wishers."
(Then it came to pass that) a man came running from the far end of the city (and) said, `Moses the chiefs are consulting together to kill you. Therefore leave (this place at once), I am, of course, your sincere well-wisher.
Then came a man from the furthest part of the city, running; he said, 'Moses, the Council are conspiring to slay thee. Depart; I am one of thy sincere advisers.
And a man came to him rushing from the far side of the city, saying: “Moses, indeed the assembly men are conspiring against you to kill you, so get out (immediately), indeed I am of the well-wishers for you.”
Later Moses saw a man running to him saying: “The chiefs are holding a session to pass a death sentence on you; leave immediately as I am your well-wisher.”
Then there came a person running from the farthest end of the city. He said, “O Moses, the leaders are meeting concerning whether or not to slay you, so leave, I give you sincere advice.
And a man came running from the farthest part of the city; he said, “O Moses, the chiefs are conspiring to kill you, so get out; I am indeed one of those who seek to advise you.”
And a man came from the remote parts of the city running, said he, 'O Moses! verily, the chiefs are deliberating concerning thee to kill thee; go then forth; verily, I am to you a sincere adviser!
And a man came running from the outer part of the city; he said, “O Moosa! Indeed the court members are considering killing you, therefore go away - I surely am your well-wisher.”
And a man from the farthest end of the city came walking with a graceful demeanor and said, “O Moses! The chieftains are taking counsel against you in order to kill you therefore go out [from here], for I truly am of those who sincerely give you good counsel.”
And a certain man came from the farther part of the city, running hastily, and said, O Moses, verily the magistrates are deliberating concerning thee, to put thee to death: Depart therefore; I certainly advise thee well
And a man came from the remote parts of the city running. He said, "O Moses! Verily, the chiefs are deliberating concerning you to slay you; therefore go forth; verily, I am to you a sincere adviser!"
Then a man came running from the furthest part of the city, 'Moses, ' he said, 'the Assembly are plotting to kill you. Leave, for I am one of your sincere advisers.
But a man came running up from the city's end. He said, "O Moses, of a truth, the nobles consult to slay thee - Begone then - I counsel thee as a friend."
And there came a male-adult, from the farther end of the city: he runs hastily. He said: “O Musa! Verily, the chiefs (of the state) are tahead of state counsel together about you that they may kill you, so escape (immediately). Truly, I am to you of those who (are well-wishers and) give sincere advice .
A man drew near from the farther part of the city, coming eagerly, he said: O Moses! Truly, the Council is conspiring against thee to kill thee, so go forth. Truly, I am the one who gives advice to thee.
Next, a man came running from the far end of the city. He said, “O Moses, the chiefs have certainly been in counsel about you in order to execute you. Run away; truly, I give you sincere advice.”
At that time, there came a man running from the other end of the city and said: "O Moses! The chiefs are plotting to kill you, therefore, run away, surely I am your well wisher."
Then a man came running from the farther end of the city and said: "O Moses, the nobles are deliberating about you that they may put you to death. So do be gone. I am one of your well-wishers."
And a man came running from the remotest part of the city. He said: O Moses, the chiefs are consulting together to slay thee, so depart (at once); surely I am of those who wish thee well
And a man came running from the farthest end of the city, saying, “O Musa! the chiefs are consulting about you to kill you, therefore get away, I am certainly (one) of your well wishers.”
And a man came running from the city suburbs. He said, "O Moses! The chiefs are conferring against you to kill you. So, get away! I am indeed a well-wisher to you."
And a man came running from the far end of the city and said: ‘O Musa (Moses), the chiefs (of the people of Pharaoh) are counselling about you to kill you, so depart (from here). Surely, I am of your well-wishers.
And a man came running from the far side of the city, saying: "O Moses, the commanders are plotting to kill you, so leave immediately. I am giving you good advice."
And a man came running from the farthest part of the city, saying: "O Moses, the commanders are plotting to kill you, so leave immediately. I am giving you good advice.
And a man came from the farthest part of the city, running, he said: "O Moses, the commanders are plotting to kill you, so leave immediately. I am giving you good advice."
And a man came form the farthest of the city/town walking quickly/hastening he said: "You Moses, that the nobles/assembly , they conspire/plot with each other with (about) you, to kill you, so get out , that I am for you from the advisors/counselors."
And [then and there] a man came running from the farthermost end of the city, and said: “O Moses! Behold, the great ones [of the kingdom] are deliberating upon thy case with a view to killing thee! Begone, then: verily, I am of those who wish thee well!”
And a man speedily came along from the remotest part of the city. He said, "O Musa, (Moses) surely the chiefs are conspiring to kill you. So go out (of the city). Surely I am one of the (sincere) advisers to you."
And a man came from the uttermost part of the city, running. He said: O Moses! Lo! the chiefs take counsel against thee to slay thee; therefor escape. Lo! I am of those who give thee good advice
A man came running from the farthest part of the city saying, "Moses, people are planning to kill you. I sincerely advise you to leave the city
And there came a man running from the farthest part of the city. He said, .The chiefs are counseling each other about you, so that they kill you. So, leave (the city). I am one of your well-wishers
Then a man came running from the farthest end of the city and said: "’Moses’, the noble chiefs are consulting each other regarding your case to kill you. Thus, I advise you to leave (the city as soon as possible). Indeed, I am giving you a good advice.”
From a distant town, a man came looking for Musa, and said, "Oh Musa, the chiefs have hatched a plot to kill you. So leave town! I am really one of your well-wishers."
Then a man came running from the farthest end of the city and said: “Moses, the noble chiefs are consulting together to slay you. So I advise you to leave (the city as soon as possible). Indeed, I am giving you a good advice.”
Meantime there came a man from the far end of the city. He said to Mussa: "The chiefs are convening to deliberate upon killing you, therefore you had better leave the city. I hope you do realize that I am offering you a sincere advice"
A man from the far side of town came running and said, “Musa, members of Pharaoh’s court are deliberating whether to have you killed, so leave now. I am your well-wisher.”
And there came a man, rushing from the farthest end of the city. He said, “O Moses! The chiefs are actually conspiring against you to put you to death, so leave ˹the city˺. I really advise you ˹to do so˺.”
And a man came running from the other end of town, saying: oh Musa (Moses), the leaders are commanding to kill you, so leave, I am sincere to you.
And a man came running from the farthest quarter of the city. ‘Moses,‘ he said, ‘the elders are plotting to kill you. Fly for your life; I am the one that gives you good counsel!‘
A man came running from the other side of the city, saying, "O Moses, the people are plotting to kill you. You better leave immediately. I am giving you good advice."
And a man came from the far end of the town, running. He said, "Moses, they are talking about killing you, so leave; I am giving you a good advice."
And a man came from the far end of the town, running. He said, “Moses, they are talking about killing you, so leave; I am giving you good advice.”
And a man came from the farthest part of the city pursued. He said, “O Moses, the chieftains are plotting to kill you, so exit; I am for you from the advisors.”
And there came a man from the furthest part of the city, running. He said: �O Moses! Verily the chiefs are consulting to slay you. So depart (from here at once); Verily I am one of Your sincere advisers�
Then a man came at speed from the farthest end of the city. He said: “Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.'
And then and there a man came running from the other side of the city, and said, "O Moses! Behold, the chiefs are considering your case with a view to killing you. You better leave immediately. Verily, I am of those who wish you well."
And a man came running from the remotest part of the city. He said: O Musa! surely the chiefs are consulting together to slay you, therefore depart (at once); surely I am of those who wish well to you
And there came a man from the far side of the city, running. He said, `O Moses, of a truth, the chiefs are taking counsel together against thee to kill thee. Therefore get thee away; surely;, I am thy well-wisher.
Then from the outskirts of the city a man came running. He said, “O Moses! Truly the notables are conspiring against you, that they might slay you. So leave! Truly I am among your sincere advisers.
And (about the same time) there came a man, running from the far end of the City. He said: "O Musa (Moses)! Verily, the Chiefs together are (now) Taking an opinion about you, to kill you: So you go away, truly, I am one of the sincere advisors to you."
A man came rushing from the city’s farthest part, exclaiming, “O Moses, the authorities are consulting to kill you. Leave immediately; I am advising you in good faith.”
And a man came from the farthest part of the city running. He said, 'O Moses, the authorities are considering killing you, so leave; I am giving you good advice.'
And a man came from the farthest end of the city, running. He said, "O Moses, indeed the eminent ones are conferring over you [intending] to kill you, so leave [the city]; indeed, I am to you of the sincere advisors."
And a man came from the remote part of the city running, he said, 'O Moses! Indeed, the chiefs are deliberating concerning you to kill you; so go forth; indeed, I am to you of the sincere advisers.'
And there came a man, running, from the furthest end of the City. He said: "O Moses! the Chiefs are taking counsel together about thee, to slay thee: so get thee away, for I do give thee sincere advice."
And there came a man, running, from the furthest end of the City. He said: "O Moses! the Chiefs are taking counsel together about thee, to slay thee: so get thee away, for I do give thee sincere advice."
فَخَرَجَ مِنۡهَا خَاۤىِٕفࣰا یَتَرَقَّبُۖ قَالَ رَبِّ نَجِّنِی مِنَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِینَ ٢١
So Moses left the city, fearful and wary, and prayed, ‘My Lord, save me from people who do wrong.’
So he escaped from there with fear to look around. He said: “My Lord! Save me from the wrongdoers!”
So he went forth from thence fearing, looking abcut. He said: my Lord! deliver me from the wrong-doing people
So he left the city, fearful and hesitant, (and) prayed: "O Lord, deliver me from these wicked people."
Upon this (Moses) departed from there, fearful and watchful (of his surroundings) and said, “My Rabb, save me from the wrongdoing people!”
So he left there fearful and on his guard, saying, ´My Lord, rescue me from the people of the wrongdoers!´
So he left the city, fearful and vigilant. He said, ‘My Lord! Deliver me from the wrongdoing lot.’
So he left the city, apprehensive and looking around. He said (in supplication): "My Lord, save me from these wrongdoing, oppressive people!"
So (Moses) left that (city) in fear and he kept watching (around) carefully. He said (praying at that time), `My Lord! deliver me from the unjust people.
So he departed therefrom, fearful and vigilant; he said, 'My Lord, deliver me from the people of the evildoers.
So, he went out of it, afraid and watchful. He said: “My Lord, save me from the wrongdoing people.”
Moses then fled the town in fear and prayed: “O Lord save me from these wicked people.”
He then left from there, looking around in a state of fear. He prayed, “O my Lord, save me from the people given to wrongdoing.
So he went out of it, fearful (and) vigilant; he said, “My Lord, deliver me from the unjust people.”
So he went forth therefrom, afraid and expectant. Said he, 'Lord, save me from the unjust people!
So he left the city in fear, waiting to see what happens; he said, “My Lord! Rescue me from the unjust people.”
So he went out from there fearful and he was vigilant. He said, “O My Lord! Save me from the people who do wrong to their own souls.”
Wherefore he departed out of the city in great fear, looking this way and that, lest he should be pursued. And he said, O Lord, deliver me from the unjust people
So he went forth there from, fearing, vigilant. Said he, "Lord, save me from the unjust people!"
So he left, fearful and vigilant, saying: 'My Lord, save me from the harmdoing nation.
So forth he went from it in fear, looking warily about him. He said, "O Lord, deliver me from the unjust people."
So (Musa) escaped from there as one who is apprehensive and in fear — he feels very cautious. He said: “My Nourisher-Sustainer! Rescue me from the nation of Zalimun (transgressors)
So Moses went forth from there as one who is fearful, is vigilant. He said: My Lord! Deliver me from the folk, ones who are unjust.
(Moses) did run away from there, looking fearfully about. He prayed, “My Lord, save me from people inclined to sin.”
Hearing this, Moses left that place in fear and caution, praying: "O my Lord! Deliver me from the nation of wrongdoers."
Soon after hearing this Moses departed in a state of fear, looking around as one in apprehension and prayed: "My Lord, deliver me from these unjust people."
So he went forth therefrom, fearing, awaiting. He said: My Lord, deliver me from the iniquitous people
So he went away from there fearfully vigilant. He said, “My Fosterer! save me from the unjust people.”
So he went away from there, fearful and wary. He said, "My Lord! Save me from the wicked people."
So Musa (Moses), afraid and waiting for (Allah’s help), went off from there. He prayed: ‘O my Lord, deliver me from the oppressing people.
He exited the city, afraid and watchful. He said: "My Lord, save me from the wicked people."
He exited the city, afraid and watchful. He said: "My Lord, save me from the wicked people.
He exited the city, afraid and watchful. He said: "My Lord, save me from the wicked people."
So he got out from it afraid/frightened, observing/guarding , he said: "My Lord save/rescue me, from the nation, the unjust/oppressive ."
So he went forth from thence, looking fearfully about him, and prayed: “O my Sustainer! Save me from all evildoing folk!”
So he went out of it, frightened and on the watch. He said, "Lord! Safely deliver me from the unjust people."
So he escaped from thence, fearing, vigilant. He said: My Lord! Deliver me from the wrongdoing folk
So he left the city afraid and cautious, saying, "Lord, protect me against the unjust people"
So, he went out of it (the city), looking around in a state of fear. He said, .O my Lord, save me from the cruel people
He fled the city, frightening and prudent. He said: "My Lord, save me from those people who are grossly unfair and morally wrong."
So, afraid and apprehensive, he left town and said, "My Lord, save me from the oppressive people."
He fled the city, fearful, vigilant, saying: "My Lord, save me from the iniquitous people."
Mussa took the man's advice and left the city in a state of anxiety and fear expecting to be seized with a calamity at any moment. Feeling helpless he invoked Allah for help, thus: "Protect me O Allah, my Creator. and save me from the people who are wrongful of actions."
So he left the city in fear and remained wary, he prayed: “My Lord, save me from this nation of wrongdoers.”
So Moses left the city in a state of fear and caution, praying, “My Lord! Deliver me from the wrongdoing people.”
So he left from there fearful and apprehensive and said: my Lord, rescue me from the wrongdoing people.
He left it in fear and caution, saying: ‘Lord, deliver me from the wrongdoing people.‘
He fled the city, afraid and watchful. He said, "My Lord, save me from the oppressive people."
So [Moses] left the town, fearful and on his guard. He said, "My Lord, save me from these oppressive people."
So [Moses] left the town, fearful and on his guard. He said, “My Lord, save me from these oppressive people.”
So he exited from it, fearful, vigilant. He said, “My Lord, save me from the oppressor kinfolk.”
So he departed there from, fearing, awaiting, (and) he said: �My Lord! Deliver me from the unjust people�
So he left the city in fear, vigilant. He prayed: “My Lord! Save me from all wrongdoing folk.'
So he escaped from there, fearful, vigilant. He said, "My Lord! Save me from the oppressive people."
So he went forth therefrom, fearing, awaiting, (and) he said: My Lord! deliver me from the unjust people
So he went forth therefrom, fearful and watchful. He said, `My Lord, deliver me from the unjust people.
So he left from there, fearful and vigilant. He said, “My Lord! Save me from the wrongdoing people!
Therefore he got away from there, looking around (still) in a state of fear. He prayed: "O my Lord! Save me from people used to doing wrong."
So he departed from there, fearful and vigilant, saying, “My Lord, save me from the wrongdoing people.”
So he left, fearful and vigilant. He said, 'My Lord, deliver me from the wrongdoing people.'
So he left it, fearful and anticipating [apprehension]. He said, "My Lord, save me from the wrongdoing people."
So he went forth therefrom, afraid, vigilant. He said, 'My Lord, save me from the unjust people.'
He therefore got away therefrom, looking about, in a state of fear. He prayed "O my Lord! save me from people given to wrong-doing."
He therefore got away therefrom, looking about, in a state of fear. He prayed "O my Lord! save me from people given to wrong-doing."
3
History of Moses
وَلَمَّا تَوَجَّهَ تِلۡقَاۤءَ مَدۡیَنَ قَالَ عَسَىٰ رَبِّیۤ أَن یَهۡدِیَنِی سَوَاۤءَ ٱلسَّبِیلِ ٢٢
As he made his way towards Midian, he was saying, ‘May my Lord guide me to the right way.’
When he went towards (the city of) Midian, he said: “It may be that my Lord will guide me to the Right Way.”
And when he betook himself toward Madyan, he said: belike my Lord will guide me even way
Then as he turned his face to Midian, he said: "Maybe my Lord will show me the right way."
When he made his way towards Madyan (the city of Shuayb) he said, “I hope my Rabb guides me to the even (most correct) path!”
When he turned his face in the direction of Madyan, he said, ´Hopefully my Lord will guide me to the right way.´
And when he turned his face toward Midian, he said, ‘Maybe my Lord will show me the right way.’
As he headed towards Midian (the nearest territory independent of Egyptian rule), he said: "I hope my Lord will guide me on the right way (so as to avoid capture by Egyptian forces)."
When (Moses) set out turning his face towards Midian he said, `I hope my Lord will put me on the right course till I reach the goal.
And when he turned his face towards Midian he said, 'It may be that my Lord will guide m
And when he headed toward Midian, he said: “Perhaps my Lord guides me to the right way.”
Flying off toward Midyan, he was praying: “O Lord put me on the right track.”
Then when he turned his face towards the land of Madyan he said, “I hope that my Lord will show me the smooth path.
And as he headed towards Midian, he said, “Hopefully, my Lord will guide me to the right way.”
And when he turned his face in the direction of Midian, he said, 'It may be that my Lord will guide me to a level path!
And when he turned his attention towards Madyan he said, “It is likely that my Lord will show me the right path.”
And when he turned his face towards Madian he said, “Perhaps my Lord will guide me to the mid-most way.”
And when he was journeying towards Madian, he said, peradventure my Lord will direct me in the right way
And when he turned his face towards Midian, he said, "It may be that my Lord will guide me to a smooth and straight path!"
And when he turned his face towards Midian, he said: 'It may be that my Lord will guide me on the right way.
And when he was journeying toward Madian, he said, "Haply my Lord will direct me in an even path."
And when he turned his attention to the way leading to Madyan, he said: “It may be, my Nourisher-Sustainer: that He guides me to the rightness of the Path .
When of his own accord he turned his face toward Midian he said: Perhaps my Lord guides me to the right way.
When he turned toward Midian, he said, “Perhaps my Lord will guide me to the straight path.”
As he made his way towards Madyan, he said: "Soon my Lord shall guide me to the Right Way."
When (after his departure from Egypt) Moses headed towards Midian, he said: "I hope my Lord will show me the right Path."
And when he turned his face towards Midian, he said: Maybe my Lord will guide me in the right path
And when he turned his face towards Midian he said, “Perhaps my Fosterer will guide me to a balanced way.”
And when he turned toward Midian, he said, "My Lord may guide me in the right direction."
And when he moved towards Madyan, he said: ‘I hope my Lord will show me the straight path (to take me to the desired destination).
And as he traveled towards Midyan, he said: "Perhaps my Lord will guide me to the right path."
And as he traveled towards Midyan, he said: "Perhaps my Lord will guide me to the right path.
And as he traveled towards Midyan, he said: "Perhaps my Lord will guide me to the right path."
And when he aimed/turned towards Madya , he said: "Maybe/perhaps my Lord that He guides me the road's/path's straightness ."
And as he turned his face towards Madyan, he said [to himself]: “It may well be that my Sustainer will [thus] guide me onto the right path”
And as soon as he (turned) his face towards Madyan, he said, "It may be that my Lord will guide me on the level way."
And when he turned his face toward Midian, he said: Peradventure my Lord will guide me in the right road
When he started his journey to Midian he said, "Perhaps my Lord will show me the right path."
When he set out towards Madyan, he said, .I hope my Lord will guide me to the straight path
When he directed himself towards Midian, he said: “I do hope that my Lord will lead me into the right way."
As he headed towards Madyan he said, "Perhaps, my Lord would guide me on to the right path!"
And when he directed himself towards Midian, he said: “I do hope that my Lord will lead me to the right way."
Journeying toward Madyan he said to himself: "Perhaps Allah, my Creator will guide me out of this fearful country into the path of truth and safety"
Having set out for Madyan, he said to himself: “Maybe, My Lord will guide me on the right path.”
And as he made his way towards Midian, he said, “I trust my Lord will guide me to the right way.”
Then when he faced towards Madyan (Midian) he said: maybe my Lord will guide me to the level way.
And as he made his way towards Midian, he said: ‘May the Lord guide me to an even path.‘
As he traveled towards Midyan, he said, "May my Lord guide me in the right path."
And as he made his way toward Midian, he was saying, "Perhaps my Lord will guide me in the right way."
And as he made his way toward Midian, he was saying, “Perhaps my Lord will guide me in the right way.”
And when he faced toward Midian, he said, “Perhaps my Lord will guide me, the pathway’s soundness. ”
And when he turned his face towards Madyan, he said: �I do hope that my Lord will guide me in the right path�
And as he turned his face towards Madyan, he said: “I do hope that my Lord will guide me to the right path.'
As he turned his face towards Midyan, he said to himself, "It may well be that my Lord will guide me onto the right road."
And when he turned his face towards Madyan, he said: Maybe my Lord will guide me in the right path
And when he turned his face towards Midian, he said, I hope, my Lord will guide me to the right way.
And when he turned his face toward Midian, he said, “Perhaps my Lord will guide me to the right way.
And then, when he turned (went) towards Madyan, he said: "I hope that my Lord will show me the smooth and straight Path."
When he was heading towards Midian, he said, “Hopefully, my Lord will guide me to the right path.”
As he headed towards Median, he said, 'Perhaps my Lord will guide me to the right way.'
And when he directed himself toward Madyan, he said, "Perhaps my Lord will guide me to the sound way."
And when he turned his face towards Midian, he said, 'It may be my Lord will guide me to the right direction of the way.'
Then, when he turned his face towards (the land of) Madyan, he said: "I do hope that my Lord will show me the smooth and straight Path."
Then, when he turned his face towards (the land of) Madyan, he said: "I do hope that my Lord will show me the smooth and straight Path."
وَلَمَّا وَرَدَ مَاۤءَ مَدۡیَنَ وَجَدَ عَلَیۡهِ أُمَّةࣰ مِّنَ ٱلنَّاسِ یَسۡقُونَ وَوَجَدَ مِن دُونِهِمُ ٱمۡرَأَتَیۡنِ تَذُودَانِۖ قَالَ مَا خَطۡبُكُمَاۖ قَالَتَا لَا نَسۡقِی حَتَّىٰ یُصۡدِرَ ٱلرِّعَاۤءُۖ وَأَبُونَا شَیۡخࣱ كَبِیرࣱ ٢٣
When he arrived at Midian’s waters, he found a group of men watering [their flocks], and beside them two women keeping their flocks back, so he said, ‘What is the matter with you two?’ They said, ‘We cannot water [our flocks] until the shepherds take their sheep away: our father is a very old man.’
And when he arrived at the water well of Midian, he found a group of men watering (their flocks), and he found 2 women besides them who were keeping back (their flocks). He said: “What is the matter with you?” They said: “We cannot water (our flocks) until the shepherds take away (their flocks). Our father is a very old man.”
And when he arrived at the water of Madyan, he found there a community of the people watering. And he found, apart from them, two women keeping back their flocks. He said: what aileth you twain! The twain said: we water not until the shepherds have driven away their flocks; and our father is a very old man
And when he came to the waters of Midian he found a crowd of people watering (their flocks), and saw two maidens holding back (their cattle). He asked: "What is the trouble with you?" They said: "We cannot water our flock till the shepherds have driven away theirs, and our father is a very old man."
When he reached the wells of Madyan he saw a group watering their flocks. And he saw two ladies waiting to water their flocks, so he asked them, “What are you waiting for?” They said, “We cannot water (our flocks) until the shepherds water (their flocks) and go... And our father is an old man, he cannot do this!”
When he arrived at the water of Madyan, he found a crowd of people drawing water there. Standing apart from them, he found two women, holding back their sheep. He said, ´What are you two doing here?´ They said, ´We cannot draw water until the shepherds have driven off their sheep. You see our father is a very old man.´
When he arrived at the well of Midian, he found there a throng of people watering [their flocks], and he found, besides them, two women holding back [their flock]. He said, ‘What is your business?’ They said, ‘We do not water [our flock] until the shepherds have driven out [their flocks], and our father is an aged man.’
When he arrived at the wells of Midian, he found there a group of people watering their flocks, and he found, apart from them, two women (maidens) holding back their flock. He said: "What is the matter with you?" The two (women) said: "We do not water our flock until the shepherds take their flocks away. (It is we who do this work because) our father is a very old man."
And when he arrived at the water of Midian, he found there a party of men watering (their flocks) and he found two ladies (standing) apart from them, holding (their flock) back. He said, `What is your problem?' they replied, `We cannot water (our flock) until the shepherds depart (having driven their flocks away), and our father is a very old man.
On the right way. And when he came to the waters of Midian he found a company of the people there drawing water, and he found, apart from them, two women holding back their flocks. He said, 'What is your business?' They said, 'We may not draw water until the shepherds drive off; and our father is passing old.
And when he reached Midian’s water, he found a group of people watering (their animals) from it, and he found two women holding back (their animals) away from them. He said: “What do you want?” They said: “We cannot water (our animals) until the shepherds drive (their animals) away, and our father (Shu’aib/Jethro) is a very old man.”
When Moses reached the well of Midyan, he saw all shepherds are watering their animals except two women who are [sadly] waiting. Moses asked them: “What is the problem?” They replied: “ As our father is an old man, we have to wait so that the others water their animals first.”
And when he arrived at the watering-place in Madyan, he found there a group of men watering their flocks, and besides them he found two ladies who were keeping back their flocks. He said, “What is the problem?” They said, “We cannot water our flocks until the shepherds move their flocks, for our father is a very old man.
And when he arrived at the waters of Midian he found there a crowd of people drawing water, and he found two women holding their flocks on the side. He said, “What is the matter with youdl?” They said, “We cannot draw water until the shepherds depart, and our father is a very old man.”
And when he went down to the water of Midian he found thereat a nation of people watering their flocks. And he found beside them two women keeping back their flocks. Said he, 'What is your design?' They said, 'We cannot water our flocks until the herdsmen have finished; for our father is a very old man.
And when he came to the water of Madyan he found a group of men, watering their animals; and away from them he found two women restraining their animals; he said, “What is the matter with you?” They said, “We do not water our animals till all the shepherds water and take away their animals; and our father is very old.”
And when he came to the water of Madian, he found about it a group of people who were fetching water and he found besides them two women who were holding back [their flock]. He said, “What is the matter with the two of you?” They both said, “We do not give water [to our flock] to drink until the shepherds take their flocks away from the water and our father is a very old man.”
And when he arrived at the water of Madian, he found about the well a company of men, who were watering their flocks. And he found, besides them, two women, who kept off their sheep at a distance. And he said unto them, what is the matter with you? They answered, we shall not water our flock, until the shepherds shall have driven away theirs; for our father is an old man, stricken in years
And when he came unto the water of Midian he found thereat a group of people watering their flocks. And he found apart from them two women keeping back their flocks. Said he, "What is the matter with you?" They said, "We cannot water our f
When he came to the water wells of Midian he found there some people drawing water, and he found two women apart from them who were keeping back (their flocks). 'What is your business? ' he asked. They replied: 'We cannot draw water until the shepherds have driven away (their flocks), and our father is an elderly man.
And when he arrived at the water of Madian, he found at it a company of men watering. And he found beside them, two women keeping back their flock: "Why do ye," said he, "thus?" They said "We shall not water till the shepherds shall have driven off; for our father is very aged."
And when he arrived at the water (-supply point) of Madyan he found thereat a group of people: they provide water (to their flocks). And he found besides them two women: they keep (their flocks) back. He said: “What is the problem with you?” Both the females said: “We do not water (our flocks) until the shepherds remove (their flocks). And our father is a very old man.”
And when he went down to the well of Midian, he found a community there of personages drawing water and he found other than them two women who keep away. He said: What is your business? They both said: We draw not water until the ones who are shepherds move on. And our father is an aged, old man.
When he arrived at the water [well] in Midian, he found a group of men watering [their flocks]. He also found two women kept away. He asked them, “What is the matter?” (The women) said, “We cannot water until the shepherds retreat, and our father is a very old man.”
When he arrived at the well of Madyan, he saw a multitude of men watering their flocks, and besides them two women who were keeping their flocks back. He asked: "What is the problem?" They replied: "We cannot water our flocks until the shepherds take away their flocks from the water, because we are weak and our father is a very old man."
When he arrived at the spring of Midian, he found there a crowd of people watering their flocks, and he found apart from them two women holding their flocks back. He asked the women: "What is it that troubles you?" They said: "We cannot water our flocks until the shepherds take their flocks away, and our father is a very old man."
And when he came to the water of Midian, he found there a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water; and our father is a very old man
And when he came to the watering (place) of Midian he found there a group of people watering (their flocks), and besides them, he found two women staying back. He said, “ What is the matter with you?” They said, “We cannot water until the shepherds take away (their flocks), and our father is a very old man.”
And when he arrived at the watering place of Midian he found there a lot of men watering their animals. And he found two women, apart from the men, holding their flocks back. He asked, "What is the matter with you two?" The two said, "We cannot water our flocks till the shepherds lead theirs' away from the water. And our father is a very old man."
And when he arrived at the watering (well) of Madyan, he found there a crowd of people watering (their flocks). And on a side, he saw two women, withdrawn, holding back (their goats. Musa [Moses]) asked: ‘Why are you (standing) in this condition?’ Both said: ‘We cannot water (our goats) till the shepherds take back their flocks and our father is an aged man.
When he arrived at the watering hole of Midyan, he found a crowd of people watering, and he noticed two women waiting on the side. He said: "What is holding you back." They said: "We cannot draw water until the shepherds finish, and our father is an old man."
When he arrived at the watering hole of Midyan, he found a crowd of people watering, and he found two women waiting on the side. He said: "What is holding you back." They said: "We cannot draw water until the shepherds finish, and our father is an old man.
When he arrived at the watering hole of Midyan, he found a crowd of people watering, and he found two women waiting on the side. He said: "What is holding you back." They said: "We cannot draw water until the shepherds finish, and our father is an old man."
And when he neared/approached Madya's water he found at it a nation/generation from the people, they water/irrigate and he found from other than them two women, (B) pushing/defending , he said: "What (is) your matter/concern ." They (B) said: "We do not water/irrigate until the shepherds/protectors return from the water/proceed , and our father (is) an old aged old ."
NOW WHEN he arrived at the wells of Madyan, he found there a large group of men who were watering [their herds and flocks]; and at some distance from them he came upon two women who were keeping back their flock. He asked [them]: “What is the matter with you?” They answered: “We cannot water [our animals] until the herdsmen drive [theirs] home - for [we are weak and] our father is a very old man.”
And as soon as he was within reach of the water (s) of Madyan, he found there a whole company (Literally: a nation of mankind) of the citizens watering, and he found, apart from them, two women keeping away (their flocks). He said, "What is your concern?" The two said, "We cannot give (our flocks) to drink until the shepherds drive off; and our father is an aged (man), great (with years)."
And when he came unto the water of Midian he found there a whole tribe of men, watering. And he found apart from them two women keeping back (their flocks). He said: What aileth you? The two said: We cannot give (our flocks) to drink till the shepherds return from the water; and our father is a very old man
When he arrived at the well of Midian, he found some people watering (their sheep) and two women keeping the sheep away from the others. He asked the two women, "What is the matter with you?" They replied, "We cannot water our sheep until all the shepherds have driven away their flocks. Our father is an old man"
And when he arrived at the waters of Madyan, he found a large number of people watering (their animals) and found, aloof from them, two women keeping (their animals) back. He said, .What is the matter with you?. They said, .We cannot water (our animals) until these shepherds take (their animals) back after watering them, and our father is very old man
As soon as he arrived at the water stream of Midian, he found there a group of men watering (their flocks); and he found besides them two women keeping back (their flocks). He asked (the two women): "What is the matter with you?" They replied: "We cannot water (our flocks) until the shepherds take back theirs. (As you see, we are hopeless two women) and our father is an old man.”
Musa came to the town of Madyan. Near the water supply, he found a group of men supplying their cattle with water. Close by, he found two women trying to keep their animals from drinking. Musa asked, "What is the matter?" They replied, "We cannot take our turn until all other shepherds have supplied their herd. Our father is very old!"
And when he arrived at the well of Midian, he found a group of people there watering their flocks, and besides them he saw two women holding back their flock from the water. He asked (the two women): "What is the matter with you?" They replied: "We cannot water (our flocks) until the shepherds move away. (As you see, we are hopeless two women) and our father is an old man.”
And as he arrived at the spring waters of Madyan he found a large crowd of people watering their flocks. Among them he found two women trying to keep back their flocks. He asked them: "What is your trouble?"; "we cannot water our flocks", they said, "until the shepherds have driven off their flocks and our father is quite an old man"
After he arrived at the water well of Madyan, he found a large crowd of people watering their flocks. He saw standing apart from them two women, holding their sheep back. He asked: “What is the matter with you?” They said, “We can’t water our sheep until the shepherds move off, our father is an elderly man, unable to help us.”
When he arrived at the well of Midian, he found a group of people watering ˹their herds˺. Apart from them, he noticed two women holding back ˹their herd˺. He asked ˹them˺, “What is the problem?” They replied, “We cannot water ˹our animals˺ until the ˹other˺ shepherds are done, for our father is a very old man.”
And when he arrived at the water of Madyan (Midian) he found a community of people there who watered (their flocks) and found besides them two women staying away. He said: what is the matter with you? They said: we will not water (our flock) until the shepherds have gone, and our father is an old man.
When he came to the well of Midian he found around it a multitude of people watering their flocks, and beside them he found two women keeping back their sheep. ‘What is it that troubles you both?‘ he asked. They said: ‘We cannot draw water until the shepherds have driven away their flocks. Our father is an elderly man, well advanced in years.‘
When he reached Midyan's water, he found a crowd of people watering, and noticed two women waiting on the side. He said, "What is it that you need?" They said, "We are not able to water, until the crowd disperses, and our father is an old man."
When he came to the well of Midian, he found there a crowd of people watering [their flocks], and beside them he found two women holding back their flocks. He said, "What is going on?" They said, "We cannot water until the shepherds take their flocks away, and our father is an old man."
When he came to the well of Midian, he found there a crowd of people watering [their flocks], and beside them, he found two women holding back their flocks. He said, “What is going on?” They said, “We cannot water until the shepherds take their flocks away, and our father is an old man.”
And when he arrived at Midian's water, he found a community of the people who were watering, and he found without them two women were keeping back (their flocks). He said, “What is the matter with you?” They said, “We cannot draw water until the shepherds depart, and our father is a very old man (Sheikh).”
And when he arrived at the watering (place) in Madyan, he found on it a group of men watering (their flocks), and besides them he found two women keeping back (their flocks). He said: �What is the matter with you?� They said: �We cannot water (our flocks) until the shepherds take away (their sheep from the water), and our father is a very old man�
When he arrived at the wells of Madyan, he found there a large group of people drawing water [for their herds and flocks], and at some distance from them he found two women who were keeping back their flock. He asked them: 'What is the matter with you two?' They said: “We cannot water [our animals] until the herdsmen drive home. Our father is a very old man.'
Now when he arrived at the wells of Midyan, he found a crowd of people watering their herds and flocks. And he found two women who were keeping away their flocks. He asked, "What is the matter with you?" They said, "We cannot water our flocks until the shepherds take back their flocks. And our father is a very old man."
And when he came to the water of Madyan, he found on it a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man
And when he arrived at the water of Midian, he found there a party of men, watering their flocks. And he found beside them two women holding back their flocks. He said, `What is your the problem?' They replied, `We cannot water our flocks until the shepherds depart with their flocks, and our father is a very old man.
And when he arrived at the wells of Midian, he found there a community of people watering [their flocks]. And he found beside them two women holding back [their flocks]. He said, “What is your errand?” They said, “We water not [our flocks] until the shepherds have driven [theirs] away, and our father is a very old man.
And when he came to the watering (place) in Madyan, there he found a group of men watering (their herds), and in addition to them, he found two (young) women who were holding back (their herds). He said: "What is the matter with you?” They said: "We cannot water until the shepherds take back (their herds); And our father is a very old man."
Upon reaching the water of Midian, he found a crowd of people watering. And he found, apart from them, two women keeping back. He asked, “What troubles you?” They replied, “We can’t water until the shepherds have finished, and our father is an elderly man.”
And when he arrived at the waters of Median, he found there a crowd of people drawing water, and he noticed two women waiting on the side. He said, 'What is the matter with you?' They said, 'We cannot draw water until the shepherds depart, and our father is a very old man.'
And when he came to the well of Madyan, he found there a crowd of people watering [their flocks], and he found aside from them two women driving back [their flocks]. He said, "What is your circumstance?" They said, "We do not water until the shepherds dispatch [their flocks]; and our father is an old man."
And when he came to the water of Midian he found on it a nation of people watering. And he found beside them two women keeping back. He said, 'What is your affair?' They said, 'We cannot water until the herdsmen have finished; and our father is a very old man.'
And when he arrived at the watering (place) in Madyan, he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We can not water (our flocks) until the shepherds take back (their flocks): And our father is a very old man."
And when he arrived at the watering (place) in Madyan, he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take back (their flocks): And our father is a very old man."
فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰۤ إِلَى ٱلظِّلِّ فَقَالَ رَبِّ إِنِّی لِمَاۤ أَنزَلۡتَ إِلَیَّ مِنۡ خَیۡرࣲ فَقِیرࣱ ٢٤
He watered their flocks for them, withdrew into the shade, and prayed, ‘My Lord, I am in dire need of whatever good thing You may send me,’
He watered (their flocks) for them, he turned back to shade, and said: “My Lord! Truly, I am in need of whatever good You bestow on me!”
Then he watered their flocks for the twain. Then he turned aside into the shade, and said: my Lord! I verily of the good which Thou mayest send down for me I am needy
So he watered (their flock), and moved into the shade and prayed: "My Lord, I have need of whatever good you send me."
Then Moses watered (their flocks) for them... Then he went back to the shade and said, “My Rabb, indeed, after (I fled from) the good that You had bestowed upon me, I have become very needy!”
So he drew water for them and then withdrew into the shade and said, ´My Lord, I am truly in need of any good You have in store for me.´
So he watered [their flock] for them. Then he withdrew toward the shade and said, ‘My Lord! I am indeed in need of any good You may send down to me!’
So Moses watered their flock for them, and then he withdrew to the shade and said (in supplication): "My Lord! Surely I am in need of whatever good you may send down to me."
So (Moses) watered (their flock) for them. Then he retired to (a place with) the shade and said, `My Lord! I stand in need of whatever good You may bestow on me.
So he drew water for them; then he turned away to the shade, and he said, 'O my Lord, surely I have need of whatever good Thou shalt have sent down upon me
So, he watered (their animals) for them, then he went back to the shade and said: “My Lord, indeed I am in need of anything good you send down to me.”
Moses then stepped in and helped them to water their animals. Then he retired to a shady place to relax and said: “O my Lord, this poor creature of yours will appreciate any provision that you send down to him.”
So he watered their flocks for them, then he went back to the shade and said, "O my Lord, indeed I am in desperate need of any good that You can send me.
So he drew water for them and then turned away to the shade and said, “My Lord, I am in dire need of whatever good you have sent down for me.”
So he watered for them; then he turned back towards the shade and said, 'My Lord! verily, I stand in need of what Thou sendest down to me of good.
Therefore Moosa watered their animals for them, and then turned towards the shade and said, “My Lord! I am in need of the sustenance you may send down for me.”
So he watered [their flocks] for them and then he turned away to the shade and then he said, “O my Lord! I am truly in need of any good that you may bestow upon me.”
So Moses watered their sheep for them; and afterwards retired to the shade, saying, O Lord, verily I stand in need of the good which thou shalt send down unto me
So he watered their flock for them; then he turned aside into the shade and said, "My Lord! Verily, I stand in need of what good Thou sends down to me."
So he drew water for them and then retired to the shade, saying: 'O my Lord, surely I have need of whatever good You send me.
So he watered for them - then retired to the shade and said, "O my Lord, of the good thou hast caused me to meet with I stand in need."
So he watered (the flocks) for both of them. Then he turned back to a shade and said: “My Nourisher-Sustainer! Truly I am, for what You have bestowed on me out of good and palatable — one who is in need.
So he drew water for them. Again, he turned away to the shade and said: My Lord! Truly, I am, certainly, of whatever Thou caused to descend of good to me, in need.
(Moses) watered for them. He retreated to the shade and said, “My Lord, I am truly in need of any good that You would send me.”
So he watered their flocks for them and went back to the shade and prayed: "O Lord! Surely I am in desperate need of whatever good that You may send down to me."
On hearing this Moses watered their flocks for them, and then returned in a shaded place and said: "My Lord, I am truly in great need of any good that You might send down to me."
So he watered (their sheep) for them, then went back to the shade, and said: My Lord, I stand in need of whatever good Thou mayest send to me
So he watered for them, then turned back to the shade and said, “My Fosterer! I am certainly in need of whatever good you send down on me.”
So he (Moses) watered their flock for them. Then he turned for rest under the shade and said, "My Lord! I am in dire need of whatever good You send down to me."
So he watered their (flocks) and then turned back to the shade and submitted: ‘O Lord, I am in need of whatever good You send down to me.
So he drew water for them, then he turned to a shaded area, and he said: "My Lord, I am poor, lacking any provisions You may have sent down."
So he drew water for them, then he turned to a shaded area, and he said: "My Lord, I am poor, lacking any provisions You may have sent down.
So he drew water for them, then he turned to a shaded area, and he said: "My Lord, I am poor, lacking any provisions You may have sent down."
So he watered/gave drink for them (B), then he turned away to the shade/water shaded by trees , so he said: "My Lord, that I am to what you descended to me from goodness/wealth poor/deprived ."
So he watered [their flock] for them: and when he withdrew into the shade and prayed: “O my Sustainer! Verily, in dire need am I of any good which Thou mayest bestow upon me!”
So he watered (their flocks) for them. Thereafter he turned away to the shade. Then he said, "Lord! Surely I have need (Literally: I am poor) of whatever charity You will have sent down to me."
So he watered (their flock) for them. Then he turned aside into the shade, and said: My Lord! I am needy of whatever good Thou sendest down for me
Moses watered their flocks and then sought shelter under a shadow praying, "Lord, I need the means to preserve (the power) that You have granted me."
So he (Musa) watered (their animals) for them, then he turned to a shade and said, .My Lord, I am in need of whatever good you send down to me
Thus, he watered their flocks for them. Then he turned aside into the shade, and said: “My Lord! Indeed, I am in need of whatever good You would send down upon me.”
Musa took care of their animals. Then, he sat in a shade and said, "My Lord, I am poverty struck; in (desperate) need of whatever good You may grant me!"
So he watered their flocks for them. Then he turned aside into the shade, and said: “My Lord! Indeed, I am in need of whatever good You send down upon me.”
Mussa watered for them their flocks then assumed a place in the shade and prayed: "O Allah, my Creator," "with all Your grace that abounds in me I am indigent and-lonely"
So Musa watered their sheep, then he turned to rest in the shade, praying: “My Lord, I am in desperate need of whatever good You may send down to me.
So he watered ˹their herd˺ for them, then withdrew to the shade and prayed, “My Lord! I am truly in ˹desperate˺ need of whatever provision You may have in store for me.”
So he watered them for them, then turned towards the shade and said: my Lord, I am in need of any good you may send to me.
He drew water for them and then retired to the shade, saying: ‘Lord, I surely stand badly in need of the blessing You have sent me.‘
He watered for them, then turned to the shade, saying, "My Lord, whatever provision you send to me, I am in dire need for it."
So he watered their flocks for them. Then he went back to the shade and said, "My Lord, I am very much in need for whatever good You might send down to me."
So he watered their flocks for them. Then he went back to the shade and said, "My Lord, I am very much in need to whatever blessing You send me."
So he watered them, then turned to the shade, so he said, “My Lord, I am for whatever goodness you send down to me, a poor.”
So he watered (their flocks) for them, then he turned back to the shade, and said: �My Lord! Verily I stand in need of whatever good You may send down to me�
So he watered their flock for them, and then he withdrew into the shade and prayed: 'My Lord! Truly am I in dire need of any good which You may send me.'
So he watered their flocks for them; then he turned back to the shade (of the tree he had been relaxing under). And he said, "My Lord! I am in dire need of any good that You bestow upon me and any opportunity that You provide me for doing good."
So he watered (their sheep) for them, then went back to the shade and said: My Lord! surely I stand in need of whatever good Thou mayest send down to me
So he watered their flocks for them. Then he turned aside into the shade and said, `My Lord, I stand in need of whatever good Thou mayest send down to me.
So he watered [their flocks] for them. Then he turned toward the shade and said, “My Lord! Truly I am in need of any good that Thou mayest send down upon me.
So, he watered (their herds) for them; Then he turned back to the shade, and said: "O my Lord! Truly, I am in need of any good that you will send me!"
Then, he watered for them, then withdrew to the shade and prayed, “My Lord, I am in desperate need of whatever good You might send down for me.”
So he drew water for them, and then withdrew to the shade, and said, 'My Lord, I am in dire need of whatever good you might send down to me.'
So he watered [their flocks] for them; then he went back to the shade and said, "My Lord, indeed I am, for whatever good You would send down to me, in need."
So he watered for them; then he turned back to the shade and said, 'My Lord! Indeed, I am needy of what you send down to me of good.'
So he watered (their flocks) for them; then he turned back to the shade, and said:"O my Lord! truly am I in (desperate) need of any good that Thou dost send me!"
So he watered (their flocks) for them; then he turned back to the shade, and said:"O my Lord! truly am I in (desperate) need of any good that Thou dost send me!"
فَجَاۤءَتۡهُ إِحۡدَىٰهُمَا تَمۡشِی عَلَى ٱسۡتِحۡیَاۤءࣲ قَالَتۡ إِنَّ أَبِی یَدۡعُوكَ لِیَجۡزِیَكَ أَجۡرَ مَا سَقَیۡتَ لَنَاۚ فَلَمَّا جَاۤءَهُۥ وَقَصَّ عَلَیۡهِ ٱلۡقَصَصَ قَالَ لَا تَخَفۡۖ نَجَوۡتَ مِنَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِینَ ٢٥
and then one of the two women approached him, walking shyly, and said, ‘My father is asking for you: he wants to reward you for watering our flocks for us.’ When Moses came to him and told him his story, the old man said, ‘Do not be afraid, you are safe now from people who do wrong.’
Then one of the 2 women came to him walking with shy. She said: “Surely, my father is calling you so that he may reward you for that you watered for us.” When he came to him and narrated the story to him, he said: “Don’t fear. You have escaped from the wrongdoers.”
Then there came unto him one of the twain walking bashfully, and said: verily my father calleth for thee, that he may recompense thee with a hire for that thou didst water the flock for us. Then, when he was come unto him and had recounted unto him the whole story, he said: fear not; thou hast escaped from the wrong-doing people
Then one of the (maidens) came to him walking bashfully, (and) said: "My father invites you that he may repay you for having watered our flock." So, when (Moses) came to him and told him his story, he said: "Have no fear. You have escaped from the wicked people."
One of those young ladies shyly came to Moses and said, “My father invites you that he may reward you for watering our flocks”... When (Moses) came to Shuayb and told his story, (Shuayb) said, “Do not be afraid! You have escaped from the wrongdoing people!”
One of them came walking shyly up to him and said, ´My father invites you so that he can pay you your wage for drawing water for us.´ When he came to him and told him the whole story he said, ´Have no fear, you have escaped from wrongdoing people.´
Then one of the two women approached him, walking bashfully. She said, ‘Indeed my father invites you to pay you the wages for watering [our flock] for us.’ So when he came to him and recounted the story to him, he said, ‘Do not be afraid. You have been delivered from the wrongdoing lot.’
Thereafter one of the two (maidens) approached him, walking bashfully, and said: "My father invites you, so that he may reward you for watering our flock for us." So when he came to him and told him the whole of his story, he said: "Worry no longer! You are now safe from the wrongdoing, oppressive people."
Now one of the two ladies came to him walking bashfully. She said, `My father calls you so that he may reward you for your having watered our flock (for us).' So when he (Moses) came to him and told him all that had taken place (with him), he (the father of the two ladies) said, `Have no fear, you have escaped from the unjust people.
Then came one of the two women to him, walking modestly, and said, 'My father invites thee, that he may recompense thee with the wage of thy drawing water for us.' So when he came to him and had related to him the story, he said, 'Be not afraid; thou hast escaped from the people of the evildoers.
Then one of the two women came to him walking bashfully, and said: “My father invites you to pay your wage for watering for us.” So, when he came up to him and told him the story, he said: “Do not be afraid, you are safe from the wrongdoing people.”
Pretty soon one of those two women shyly approached him and said: “My father invites you to meet him as he wants to pay your for your intervention.” When Moses met with the father and told him his whole story, the father said: “Do not worry as you are now out of the reach of those wicked people.”
Afterward, one of the damsels came back to him walking shyly. She said, “My father invites you that he may reward you for having watered our flocks for us.” So when he came to him and told the story he said, “Fear not, you escaped from people of wrongdoing.
Then one of them came to him, walking bashfully. She said, “My father is calling you to repay you, as a reward for drawing water for us.” So when he came to him and narrated to him the narratives, he said, “Do not fear; you are (now) safe from the unjust people.”
And one of the two came to him walking modestly; said she, 'Verily; my father calls thee, to reward thee with hire for having watered our flocks for us.' And when he came to him and related to him the story, said he, ' Fear not, thou art safe from the unjust people.
So one of the two women approached him, walking shyly; she said, “My father is calling you, in order to give you wages because you watered our animals for us”; when Moosa came to him and had told him the story, he said, “Do not fear, you are safe from the unjust people.”
Soon after, one of the two women came to him walking with shyness. She said, “My father is calling you to pay you the fee for that you fetched the water for us.” and when he came to him and related the stories to him he said, “Fear not. You are safe from the people who wrong their own souls.”
And one of the damsels came unto him, walking bashfully, and said, my father calleth thee, that he may recompence thee for the trouble which thou hast taken in watering our sheep for us. And when he was come unto Shoaib, and had told him the story of his adventures, he said unto him, fear not; thou hast escaped from unjust people
And one of the two women came to him walking shyly; said she, "Verily, my father calls you, to reward you with a payment for that you did water our flocks for us." And when he came to him and related to him his whole story, he said, "Fear
Then, one of the two came to him walking shyly, and said: 'My father invites you, so that he can recompense you with a wage for having drawn water for us.' So when he came to him and told him his story, (the father) said: 'Do not be afraid, you have been saved from the nation of harmdoers.
And one of them came to him, walking bashfully. Said she, "My father calleth thee, that he may pay thee wages for thy watering for us." And when he came to him and had told him his STORY, "Fear not," said he, "thou hast escaped from an unjust people."
Then there came to him one of those two. She walks shyly, bashfully and modestly. She said: “Verily, my father calls you that he may pay you a reward for how you watered (our flocks) for us.” So when he came to him and narrated unto him the incident, he said: “Fear you not. You have escaped from the nation of the criminals.”
Then, drew near him one of the two women, walking bashfully. She said: Truly, my father calls to thee that he may give thee recompense of compensation because thou hadst drawn water for us. So when he drew near him and related to him the narrative, he said: Fear not. Thou wert delivered from the folk, ones who are unjust.
Later, one of (the women) came to him, walking bashfully. She said, “My father invites you so he may reward you for having watered for us.” When (Moses) came to (the father) and told him the story [of his life], he said, “Fear not. You have escaped from an unjust people.”
Soon after that, one of the two women came to him walking bashfully and said: "My father is calling you. He wishes to reward you for watering our flocks for us." When Moses came to him and narrated his story, the old man said: "Have no fear. You have escaped from those wicked people."
Soon thereafter one of the two women came to him, walking bashfully, and said: "My father invites you that he may reward you for your having watered our flocks for us." When Moses came to him and narrated to him the whole of his story, he said: "Have no fear. You are now safe from the iniquitous people."
Then one of the two women came to him walking bashfully. She said: My father invites thee that he may reward thee for having watered for us. So when he came to him and related to him the story, he said: Fear not, thou art secure from the iniquitous people
Then one of the two (women) came to him walking shyly, she said, “My father invites you that he may reward you with a payment for having watered for us.” So when he came to him and narrated (his) narrative, he said, “Do not fear, you are safe from the unjust people.”
Then one of the two women came walking bashfully to him and said, "My father is inviting you so that he may repay you for watering our animals for us." Then, when Moses came to the old man and recounted his story to him, the latter said, "Fear not! You are now safe from the wicked people."
Then (after a while) one of those two (girls) came to him walking modestly. She said: ‘My father invites you so that he may reward you for (your labour in) watering (the flocks) for us. So when Musa (Moses) came to (Shu‘ayb, the father of those girls,) and narrated to him (the preceding) incidents, he said: ‘Do not fear. You are safe and secure from the oppressive people.
So one of the two women approached him, shyly, and said: "My father invites you to reward you for watering for us." So when he came to him, and told him his story, he said: "Do not fear, for you have been saved from the wicked people."
So one of the two women approached him, shyly, and said: "My father invites you to reward you for watering for us." So when he came to him, and told to him the stories, he said: "Do not fear, for you have been saved from the wicked people.
So one of the two women approached him, shyly, and said: "My father invites you to reward you for watering for us." So when he came to him, and narrated to him the stories, he said: "Do not fear, for you have been saved from the wicked people."
So one of them (B) came to him, she walks on (with) shame/shyness, she said: "That my father calls you to reimburse you a wage/fee (for) what you watered/gave drink for us." So when he came to him, and he narrated/related on (to) him the narration/information (true stories) he said: "Do not fear, you were saved/rescued from the nation, the unjust/oppressive."
[Shortly] afterwards, one of the two [maidens] approached him, walking shyly, and said: “Behold, my father invites thee, so that he might duly reward thee for thy having watered [our flock] for us.” And as soon as [Moses] came unto him and told him the story [of his life], he said: “Have no fear! Thou art now safe from those evildoing folk!”
Then came one of the two (women) to him, walking shyly. She said, "Surely my father invites you that he may recompense you with the reward of your watering for us." So when he came to him (i.e., to Shuaayb) and had narrated to him the narration, he said, "Do not fear (anything): you have (been) delivered from the unjust people."
Then there came unto him one of the two women, walking shyly. She said: Lo! my father biddeth thee, that he may reward thee with a payment for that thou didst water (the flock) for us. Then, when he came unto him and told him the (whole) story, he said: Fear not! Thou hast escaped from the wrongdoing folk
One of the women, walking bashfully, came to Moses and said, "My father calls you and wants to pay you for your watering our flocks." When Moses came to the woman's father and told him his whole story, he said, "Do not be afraid. Now you are secure from the unjust people."
Then one of the two women came to him, walking bashfully. She said, .My father is calling you, so that he may give you a reward for watering our animals. So when he (Musa) came to him (the father of the women) and narrated to him the whole story, the latter said, .Do not fear; you have escaped from the wrongdoing people
Then one of the two women came to him walking bashfully, and said: “Indeed, my father would like to invite you so as to pay you for watering our flock for us.” So when ‘Moses’ came to him and told him all he thought prudent to disclose of his story. (The father of the two women) said: “Do not be afraid! You have been saved from the people who are grossly unfair and morally wrong."
Musa saw one of the two young women walking demurely towards him. She said, "My father wants to see you. He wants to compensate you for taking care of our animals." Musa saw their father and narrated all that had happened to him (in Egypt). The man said, "Do not be afraid. You have escaped the oppressing nation!"
Then one of the two women came to him walking bashfully, and said: “Indeed, my father would like to invite you so as to pay you for watering our flocks.” So when Moses came to him and told him his whole story, he said: “Don’t be afraid! You have escaped from the iniquitous people."
Unexpectedly, there came back one of the two women walking with a womanly propriety of behaviour, chastity of thought, speech and conduct. She said to him: "My father invites you to requite you for the service you rendered to us, watering our flocks". And when he went and met with the father and told him his story, the father said to him: "Do not be afraid, you have already gotten off safely and escaped from the people who are wrongful of actions"
One of the two women came to him, walking shyly, and said, “My father is calling you, to reward you for watering our flock.” Musa went and told him the whole story. He said, “Do not be afraid. You have been saved from nation of wrongdoers.”
Then one of the two women came to him, walking bashfully. She said, “My father is inviting you so he may reward you for watering ˹our animals˺ for us.” When Moses came to him and told him his whole story, the old man said, “Have no fear! You are ˹now˺ safe from the wrongdoing people.”
Then one of them came walking shyly and said: my father calls you to pay you a reward for having watered (our flock) for us. Then when he came and related to him the story he said: do not fear, you have been rescued from the wrongdoing people.
One of the two girls came bashfully towards him and said: ‘My father calls you. He wishes to reward you for drawing water for us.‘ And when he went and recounted to him his story, the old man said: ‘Fear nothing. You are now safe from the wrongdoing people.‘
Soon, one of the two women approached him, shyly, and said, "My father invites you to pay you for watering for us." When he met him, and told him his story, he said, "Have no fear. You have been saved from the oppressive people."
Then, one of the two women came walking toward him shyly and said, "My father would like to pay you for having watered [our flock] for us." So when Moses came to him and told him his story, he said, "Don't be afraid. You have escaped from those oppressive people."
Then, one of the two women came walking toward him shyly and said, “My father would like to pay you for having watered [our flock] for us.” So when Moses came to him and told him his story, he said, “Don’t be afraid. You have escaped from those oppressive people.”
So, one of them came to him, walking with shyness. She said, “My father is calling you, to recompense you a wage of what you watered for us.” So, when he came to him, and he storified, the stories to him, he said, “Do not fear, you have been saved from the oppressor kinfolk.”
Afterwards one of the two (damsels) came to him walking bashfully. She said: �Verily my father invites you that he may give you the reward of your having watered for us�. So when he came to him and narrated unto him his story, (the old man) said: �Be not afraid; you are secure from the unjust people�
One of the two women then came hack to him, walking shyly, and said: “My father invites you, so that he might duly reward you for having watered our flock for us.' And when [Moses] went to him and told him his story, he said: 'Have no fear. You are now safe from those wrongdoing folk.'
Shortly afterwards, one of the two maidens came to him walking shyly, and said, "Behold, my father invites you, so that he might duly reward you for having watered our flocks for us." As soon as Moses came unto him and told him the story, he said, "Have no fear! You are now safe from those oppressive folk."
Then one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us. So when he came to him and gave to him the account, he said: Fear not, you are secure from the unjust people
And one of the two women came to him, walking bashfully. She said, `My father calls thee that he may reward thee for thy having watered our flocks for us.' So when he came to him and told him the story, he said, `Fear not; thou hast escaped from the unjust people.
Then one of the two came to him, walking bashfully. She said, “Truly my father summons you, that he might render unto you a reward for having watered [our flocks] for us.” When he came and recounted his story unto him, he said, “Fear not. You have been saved from the wrongdoing people.
Afterwards one of the (two young women) came, walking shyly to him. She said: "Verily, my father invites you so that he may reward you for having watered (our herds) for us." So when he came to him and narrated the story, he (the father) said: "You, do not be afraid: You have run away from unjust people."
Later, one of the two women approached him, walking modestly. She said, “My father invites you so he can reward you for watering our flocks.” When he arrived and told him the story, he said, “Don’t fear. You’ve escaped from the unjust people.”
Then, one of the two women approached him, walking bashfully. She said, 'My father is calling you, to reward you for drawing water for us.' And when he came to him, and told him the story, he said, 'Do not fear, you have escaped from the wrongdoing people.'
Then one of the two women came to him walking with shyness. She said, "Indeed, my father invites you that he may reward you for having watered for us." So when he came to him and related to him the story, he said, "Fear not. You have escaped from the wrongdoing people."
And one of the two came to him walking modestly; she said, 'Indeed, my father calls you, to reward you the wage for what you watered for us.' And when he came to him and narrated to him the story, he said, 'Do not fear, you are safe from the unjust people.'
Afterwards one of the (damsels) came (back) to him, walking bashfully. She said: "My father invites thee that he may reward thee for having watered (our flocks) for us." So when he came to him and narrated the story, he said: "Fear thou not: (w ell) hast thou escaped from unjust people."
Afterwards one of the (damsels) came (back) to him, walking bashfully. She said: "My father invites thee that he may reward thee for having watered (our flocks) for us." So when he came to him and narrated the story, he said: "Fear thou not: (well) hast thou escaped from unjust people."
قَالَتۡ إِحۡدَىٰهُمَا یَـٰۤأَبَتِ ٱسۡتَءۡجِرۡهُۖ إِنَّ خَیۡرَ مَنِ ٱسۡتَءۡجَرۡتَ ٱلۡقَوِیُّ ٱلۡأَمِینُ ٢٦
One of the women said, ‘Father, hire him: a strong, trustworthy man is the best to hire.’
One of them (2 women) said: “O my father! Hire him! Surely, the best that you can hire who is strong, the trustworthy.”
And said one of the twain: O my father! hire him, for the best that thou canst hire is the strong and trustworthy one
Said one of the maidens: "O father, employ him. Surely the best (man) to employ is one who is strong and honest."
One of them (the girls) said, “O father, hire him... Indeed, he is the best one you can hire; he is strong and trustworthy.”
One of them said, ´Hire him, father. The best person to hire is someone strong and trustworthy.´
One of the two women said, ‘Father, hire him. Indeed the best you can hire is a powerful and trustworthy man.’
One of the two daughters said: "Father, employ him, for the best whom you could employ should be one strong and trustworthy (as he is)."
One of the two ladies said, `My dear father! take him into your service. You cannot do better than employ a man who is strong and trustworthy.
Said one of the two women, 'Father, hire him; surely the best man thou canst hire is the one strong and trusty.
One of the two women said: “My father, hire him, indeed the best one to hire is the strong and the honest one.”
One of those two women said: “Father, hire this man as he is strong and trustworthy.”
Said one of them, “O my father, hire him, truly the best of people for you to employ is one of integrity.
One of them said, “Father, hire him; indeed, the best one you can hire is one who is strong and trustworthy.”
Said one of them, 'O my sire! hire him; verily, the best of those whom thou canst hire is the strong and faithful.
One of the two women said, “O my father! Employ him – indeed a strong and trustworthy employee is better.”
One of the two women said, “O my father! Hire him, truly the best man to hire is the strong, the trustworthy.”
And one of the damsels said, my father, hire him for certain wages: The best servant thou canst hire, is an able and trusty person
One of the two women said, "O my father! Hire him; verily, the best of those whom you can hire is the strong and faithful."
One of the two women said: 'Father, hire him. The best who you can hire, is the strong, the honest.
One of them said, "O my father, hire him: for the best thou canst hire is the strong, the trusty."
One of those two (damsels) said: “O my father! Hire him. Verily, the best whom you hired (if you agree) is strong and trust worthy.”
One of the two women said: O my father! Employ him. Truly, best is that thou wouldst employ the strong, the trustworthy.
One of (the women) said, “O my father, hire him. Truly, the best of men for you to hire is the one who is strong and trustworthy.”
One of the daughters said: "Father, hire this man. The best that one can hire is a man who is strong and trustworthy."
One of the two women said: "Father, employ this man in your service. The best whom you might employ is he who is strong and trustworthy."
One of them said: O my father, employ him; surely the best of those that thou canst employ is the strong, the faithful one
One of the two (women) said, “O my father! employ him (on wages), certainly the best among those whom you can employ, is the one (who is) strong, trustworthy.”
One of the two women said, "O my father! Hire him. It is indeed better to hire the strong, the trustworthy."
One of those (girls) said: ‘O (my) respectable father, take him (into your service). Surely, the best person you can employ is the one who is strong and trustworthy (and he is worthy of this assignment).
One of the two women said: "O my father, hire him. For the best to be hired is one who is strong and honest."
One of the two women said: "O my father, hire him. For the best to be hired is one who is strong and honest.
One of the two women said: "O my father, hire him. For the best to be hired is one who is strong and honest."
One of them (B) said: "You my father, hire him, that best (of) who you hired, (is) the powerful/strong, the faithful/loyal ."
Said one of the two [daughters]: “O my father! Hire him: for, behold, the best [man] that thou couldst hire is one who is [as] strong and worthy of trust [as he]!”
One of the two women said, "O my father, hire him; surely the most charitable (man) you (can) hire is the one powerful (and) trustworthy."
One of the two women said: O my father! Hire him! For the best (man) that thou canst hire in the strong, the trustworthy
One of the women said to her father, "Father, hire him; the best whom you may hire is a strong and trustworthy one."
One of the two women said, .Dear father, hire him; the best man you can hire is someone who is strong, trustworthy
One of the two daughters said: "O’ my father, employ him! The best one you can employ is the strong and the trustworthy."
One of the two girls said, "Oh father, hire him! Indeed, the best person to hire is the one who is faithful and firm."
One of the two daughters said: "O’ my father, employ him! The best one you can employ is the strong and the trustworthy."
And there, said one of the women to her father: "Would you hire him O father, for the best you can hire is the reliable man who is rather strong and worthy of trust"
One of them said, “My dear father, why not employ him? The best person you can employ is strong and trustworthy.”
One of the two daughters suggested, “O my dear father! Hire him. The best man for employment is definitely the strong and trustworthy ˹one˺.”
One of them said: oh my father, hire him, for the best you can hire is the strong and trusted.
One of the girls said: ‘Father, take him into your service. A man who is strong and honest is the best that you can hire.‘
One of the two women said, "O my father, hire him. He is the best one to hire, for he is strong and honest."
One of the women said, "Father, hire him. A strong and the trustworthy man is the best that you can hire."
One of the women said, “Father, hire him. A strong and trustworthy man is the best that you can hire.”
One of them said, “O Father, hire him; the best who you are hiring is the strong, the honest.”
One of the two (damsels) said: �O my father! Employ him. Verily the best of those that you can employ is the strong man, the faithful one�
Said one of the two women: “My father! Hire him; for the best person that you could hire is one who is strong and worthy of trust.'
Said one of the two maidens, "O My father! Hire him! For, the best one you can hire is the competent, the trustworthy."
Said one of them: O my father! employ him, surely the best of those that you can employ is the strong man, the faithful one
One of the two women said, `O my father, take him into thy service; for the best man that thou canst employ is the one who is strong and trustworthy.
One of the two said, “O my father! Hire him. Surely the best [man] you can hire is the strong, the trustworthy.
And one of the (two women) said: "O my father! Hire him on wages: Truly, the best of men to work for you is the (man) who is strong and trustworthy."
One of the women suggested, “O my father, hire him. The best one to hire is the strong and trustworthy.”
One of the two women said, 'Father, hire him; the best employee for you is the strong and trustworthy.'
One of the women said, "O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy."
One of them said, 'O my father! Hire him; indeed, the best of those whom you can hire is the strong, the trustworthy.'
Said one of the (damsels): "O my (dear) father! engage him on wages: truly the best of men for thee to employ is the (man) who is strong and trusty"...
Said one of the (damsels): "O my (dear) father! engage him on wages: truly the best of men for thee to employ is the (man) who is strong and trusty"...
قَالَ إِنِّیۤ أُرِیدُ أَنۡ أُنكِحَكَ إِحۡدَى ٱبۡنَتَیَّ هَـٰتَیۡنِ عَلَىٰۤ أَن تَأۡجُرَنِی ثَمَـٰنِیَ حِجَجࣲۖ فَإِنۡ أَتۡمَمۡتَ عَشۡرࣰا فَمِنۡ عِندِكَۖ وَمَاۤ أُرِیدُ أَنۡ أَشُقَّ عَلَیۡكَۚ سَتَجِدُنِیۤ إِن شَاۤءَ ٱللَّهُ مِنَ ٱلصَّـٰلِحِینَ ٢٧
The father said, ‘I would like to marry you to one of these daughters of mine, on condition that you serve me for eight years: if you complete ten, it will be of your own free will. I do not intend to make things difficult for you: God willing, you will find I am a fair man.’
He said (to Moses): “Surely, I intend to wed to you one of these 2 daughters of mine with the condition that you serve me for 8 years, but if you complete 10 years, then it will be a favor from you. I don’t want to make it difficult for you. You will find me, if Allah wills, one of the righteous.”
He said: verily I wish I would marry thee to one of these two daughters of mine provided that thou hirest thyself to me for eight years. then if thou completest ten it will de of thine own accord, and I would not make it hard for thee; thou Shalt find me, Allah willing, of the righteous
He said: "I would like to marry one of these two daughters of mine to you if you agree to work for me on hire for eight years. And if you stay on for ten, it is up to you. I do not wish to impose any hardship on you. God willing you will find me a man of honour."
(Shuayb said to Moses) “I wish to marry you to one of my girls on the condition that you work for me for eight years, but if you complete it to ten years, that will be the reward of your essence! I do not wish to cause you difficulty... InshaAllah, you will find to be of the righteous ones.”
He said, ´I would like to marry you to one of these two daughters of mine on condition that you work for me for eight full years. If you complete ten, that is up to you. I do not want to be hard on you. You will find me, Allah willing, to be one of the salihun.´
He said, ‘Indeed I desire to marry you to one of these two daughters of mine, on condition that you hire yourself to me for eight years. And if you complete ten, that will be up to you, and I do not want to be hard on you. God willing, you will find me to be one of the righteous.’
(The father) said to Moses: "I want to marry one of these two daughters of mine to you if you serve me for eight years (according to the lunar calendar). But if you should complete ten years, that would be an act of grace from you. I do not mean to impose any hardship on you. You will find me, God willing, one of the righteous."
He (their father) said (to Moses), `I intend to marry one of these two daughters of mine to you, provided you stay in my service for eight years. But if you extend (your stay) making it complete ten (years) it will be an act of grace on your part. I have no desire to be hard on you by laying any more burden (of responsibility) on you. Allah willing, you will find me an upright person.
He said, 'I desire to marry thee to one of these my two daughters, on condition that thou hirest thyself to me for eight years. If thou completest ten, that shall be of thy own accord; I do not desire to' press hard 'upon thee. Thou shalt assuredly find me, if God wills, one of the righteous.
He said: “I want to marry off one of my two daughters to you, on condition that you work for me eight years, and if you complete ten, it is of your own choice, and I do not want to make it difficult for you, God willing, you are going to find me of the righteous.”
The father said: “I would like to offer the hand of one of my daughters in marriage to you. In return, I expect you to work for me at least eight years. I will appreciate your working for me for ten years, but I do not want to make this matter too difficult for you. God willing, in due time, you will find me a righteous man.”
He said, “I intend to wed one of my daughters to you on condition that you work for me for eight years, but if you complete ten years, it will be a favor from you, but I intend not to place you under any difficulty. Indeed you will find me, God willing, one of the righteous.
He said, “I surely wish to marry you to one of these two daughters of mine, provided you work for me for the term of eight pilgrimages; but if you complete ten, that is up to you, for I do not desire to impose any hardship on you. You will find me, Allah willing, one of the righteous.”
Said he, 'Verily, I desire to marry thee to one of these daughters of mine, on condition that thou dost serve me for hire eight years; and if thou shalt fulfil ten it is of thyself; for I do not wish to make it wretched for thee; thou wilt find me, if it please God, of the righteous!
He said, “I wish to give you one of these two daughters of mine in marriage, the bridal money being that you work for me for eight years; then if you complete ten years, it will be from you; and I do not wish to put you in hardship; Allah willing, you will probably find me of the righteous.”
He said, “I want to betroth you to one of these two daughters of mine on the condition that you pay me back [as dowry] eight years of service but if you complete it ten, then that is kindness from you. I don’t want to put a burden on you and soon you shall find me by the pleasure of Allah of those who are the righteous.”
And Shoaib said unto Moses, verily I will give thee one of these my two daughters in marriage, on condition that thou serve me for hire eight years: And if thou fulfill ten years, it is in thine own breast; for I seek not to impose a hardship on thee: And thou shalt find me, if God please, a man of probity
Said he, "Verily, I desire to marry you to one of these daughters of mine, on condition that you do serve me for hire eight years; and if you shall fulfil ten it is of your own accord; for I desire not to make it hard for you. Allah willing, you wil
He said: 'I will let you marry one of these two daughters of mine on condition that you hire yourself to me for eight years. If you complete ten that is of your own accord; I shall not press you. Surely, you will find me, if Allah wills, among the good.
He said, "Truly to one of these my two daughters I desire to marry thee, if for eight years thou wilt be my hired servant: and if thou fulfil ten, it shall be of thine own accord, for I wish not to deal hardly with thee. Thou wilt find me, if God will, one of the upright."
(The father) said (to Musa): "Surely, I intend that I may give you in Nikah (wedlock) one of my two daughters — these two, on condition that you assist me (in my household work) eight years, but if you extended (it to) ten (years) then (it is) of your own accord. And I do not intend that I may burden you. Very soon you find me, if Allah willed (it so) out of the righteous ones .
He said: Truly, I want to wed thee to one of my two daughters if that thou wilt hire thyself to me for eight years. But if thou wert to fulfill ten years, then, it will be from thee, for I want not to press thee hard. Thou wilt find me, if God willed, among the ones in accord with morality.
He said, “I intend to wed one of my daughters to you on the condition that you serve me for eight years. If you serve ten years, it would be [extra] from you. I do not intend to place you under stress. You will find me, indeed, if Allah wills, among the righteous.”
The old man said to Moses: "I am willing to give you one of my daughters in marriage if you stay in my service for eight years; but you may complete ten if you wish. I do not want to put you in trouble; Allah willing, you will find me one of the righteous."
Her father said to Moses: "I want to marry one of these two daughters of mine to you if you serve me for eight years. But if you complete ten years, that will be of your own accord (but not an obligation). I do not intend to treat you harshly. If Allah wills, you will find me an upright man."
He said: I desire to marry one of these two daughters of mine to thee on condition that thou serve me for eight years; but, if thou complete ten, it will be of thy own free will, and I wish not to be hard on thee. If Allah please, thou wilt find me one of the righteous
He said, “I intend to marry you to one of these two daughters of mine, on condition that you should be in my employment for eight years but if you complete ten then it will be from (your own good will), and I do not intend to put you under hardship, and if Allah wills, you will find me of the righteous.”
He said, "I would like to give one of these two daughters of mine in marriage to you on condition that you work for me for eight years. And then you may voluntarily extend your service to ten years; for, I would not make it hard for you. You shall find me of the righteous, Allah willing."
He said (to Musa [Moses]): ‘I intend to marry to you one of my two daughters by (the dower) that you serve me on hire for eight years, but if you complete ten (years), it will be (a favour) from you. And I do not want to make it hard for you. If Allah wills, you will find me of the pious.
He said: "I wish you to marry one of my two daughters, on condition that you work for me through eight pilgrimage periods; if you complete them to ten, it will be voluntary on your part. I do not wish to make this matter too difficult for you. You will find me, God willing, of the righteous."
He said: "I wish you to marry one of my two daughters, on condition that you work for me through eight pilgrimage periods; if you complete them to ten, it will be voluntary on your part. I do not wish to make this matter too difficult for you. You will find me, God willing, of the righteous.
He said: "I wish you to marry one of my two daughters, on condition that you work for me through eight pilgrimage periods; if you complete them to ten, it will be voluntary on your part. I do not wish to make this matter too difficult for you. You will find me, God willing, of the righteous."
He said: "That I, I want , that I marry you to one (of) my two daughters, those two, on that you hire to me (yourself for) eight pilgrimages (years), so if you completed ten, so (it) is from at you, and I do not want that I make hardship/difficulty on you, you will find me, if God willed/wanted from the correct/righteous."
[After some time, the father] said: “Behold, I am willing to let thee wed one of these two daughters of mine on the understanding that thou wilt remain eight years in my service; and if thou shouldst complete ten [years], that would be [an act of grace] from thee, for I do not want to impose any hardship on thee: [on the contrary,] thou wilt find me, if God so wills, righteous in all my dealings.”
He said, "Surely I would like to marry you to one of these, my two daughters, on (condition) that you hire yourself to me for eight pilgrimages (i.e., years). Yet, in case you perfect (i.e., complete) ten, then it will be of your own accord; (Literally: providing) and in no way would I like to press arduously upon you. You will soon find me, if Allah decides, one of the righteous."
He said: Lo! I fain would marry thee to one of these two daughters of mine on condition that thou hirest thyself to me for (the term of) eight pilgrimages. Then if thou completest ten it will be of thine own accord, for I would not make it hard for thee. Allah willing, thou wilt find me of the righteous
He (Shu'ayb) said to (Moses), "I want to give one of my daughters to you in marriage on the condition that you will work for me for eight years, but you may continue for two more years only out of your own accord. I do not want it to become a burden for you. God willing, you will find me a righteous person"
He (the father) said (to Musa), .I wish to marry to you one of these two daughters of mine on condition that you act as my employee for eight years. Then if you complete ten (years) it will be of your own accord. And I do not want to put you in any trouble; you will find me, Insha‘allah (God-willing) one of the righteous
He said: "I intend to let you wed one of these, my two daughters, on the condition that you serve me for eight years. But if you complete ten years, then it will be (a favor) from your part. I have no intention of letting you work extremely hard. You will find me, if Allâh wills, one of the righteous."
The man said, "I want you to marry one of my daughters, provided you work for me for eight years _ ten, if you prefer. That is up to you! I do not want to be harsh on you. Allah willing, you will find me a righteous person."
He said: "I intend to let you wed one of these, my two daughters, on the condition that you serve me for eight years. But if you complete ten years, then it will be (a favor) from your part. I have no intention of letting you work extremely hard. You will find me, if Allâh wills, one of the righteous."
The father said to Mussa: "I wish to offer you one of my daughters in matrimonial union on contrition that you serve me for eight years and should you like to add two more years to make them ten, it will be of your own accord". "I do not wish," he added, "to make things difficult for you and you will find me, Allah willing, one of these in whose hearts reigns piety"
He said, “I wish to marry you to one of the two daughters of mine, on the condition that you work for me for eight years. If you complete ten years, that will be up to you. I won’t impose it on you. Allah willing, you will find me to be upright in my dealings.”
The old man proposed, “I wish to marry one of these two daughters of mine to you, provided that you stay in my service for eight years. If you complete ten, it will be ˹a favour˺ from you, but I do not wish to make it difficult for you. Allah willing, you will find me an agreeable man.”
He said: I want to marry one of these two daughters of mine to you on condition that you work for me for eight seasons, but if you complete ten then that is up to you, and I do not want to overburden you, you will, if Allah pleases, find me of the righteous.
He said: ‘I wish to give you in marriage one of these two daughters of mine if you stay eight years in my service; but if you wish it, you may stay ten. I shall not deal harshly with you; you shall find me, God willing, an upright man.‘
He said, "I wish to offer one of my two daughters for you to marry, in return for working for me for eight pilgrimages; if you make them ten, it will be voluntary on your part. I do not wish to make this matter too difficult for you. You will find me, GOD willing, righteous."
He said, "I want to marry one of these two daughters of mine to you, on [condition] that you work for me for eight full years; but if you complete ten, it will be seen [as a favor] from you. I do not wish to make things difficult for you. You will find me to be, God willing, a fair man."
He said, “I want to marry one of these two daughters of mine to you, on [condition] that you work for me for eight full years, but if you complete ten, it will be seen [as a favor] from you. I do not wish to make things difficult for you. You will find me to be, God willing, a fair man.”
He said, “I want to request you to shag, one of these two daughters of mine, that you give a wage for the term of eight pilgrimage seasons (years of work). So, if you complete ten. So, it is yours. I do not want hardship upon you. You will find me, if Allah wills among the righteous.”
He said: �Verily I intend to wed one of these two daughters of mine to you on condition that you serve me for eight years, but if you complete ten, it will be of your own free will, and I do not wish to be hard to you, if Allah wills, you will find me one the righteous ones
[The father] said: “I will give you one of these two daughters of mine in marriage on the understanding that you will remain eight years in my service. If you should complete ten years, it will be of your own choice. I do not wish to impose any hardship on you. You will find me, if God so wills, an upright man.'
He (the father) said, "Behold, I am willing to let you marry one of these two daughters of mine on the understanding that you will remain eight pilgrimages (years) in my service. Then if you make it ten, it will be a grace from you. I do not want to impose any hardship on you. God Willing, you will find me righteous in all my dealings."
He said: I desire to marry one of these two daughters of mine to you on condition that you should serve me for eight years; but if you complete ten, it will be of your own free will, and I do not wish to be hard to you; if Allah please, you will find me one of the good
Their father said to Moses, `I intend to marry to thee one of these two daughters of mine on condition that thou stay in my service for eight years. But if thou complete ten years, it will be of thine own accord. And I would not lay any hardship upon thee; thou wilt find me, if ALLAH wills, of the righteous.
He said, “I desire to marry you to one of these two daughters of mine, on condition that you hire yourself to me for eight years. But if you complete ten, that will be of your own accord. And I desire not to be hard upon you. You shall find me, if God wills, to be among the righteous.
He (the father) said: "I want to marry one of these (two) daughters of mine to you, provided you serve me for eight years; But if you complete ten years, it will be (kindness) from you. But I do not want to put you under a difficulty: You will truly find me, if Allah wills, one of the righteous."
He said, “I intend to wed you to one of my daughters, provided you serve me for eight years. If you complete ten, it is up to you. I don’t intend to impose any hardship on you, and God willing, you’ll find me righteous.”
He said, 'I want to marry you to one of these two daughters of mine, provided you work for me for eight years. But if you complete ten, that is up to you. I do not intend to impose any hardship on you. You will find me, God willing, one of the righteous.'
He said, "Indeed, I wish to wed you one of these, my two daughters, on [the condition] that you serve me for eight years; but if you complete ten, it will be [as a favor] from you. And I do not wish to put you in difficulty. You will find me, if Allah wills, from among the righteous."
He said, 'Indeed, I desire to marry you to one of these two daughters of mine, on condition that you serve me for hire eight years; and if you fulfil ten then it is of yourself; and I do not wish to make it difficult for you; you will find me, if God wills, of the righteous.'
He said: "I intend to wed one of these my daughters to thee, on condition that thou serve me for eight years; but if thou complete ten years, it will be (grace) from thee. But I intend not to place thee under a difficulty: thou wilt find me, in deed, if God wills, one of the righteous."
He said: "I intend to wed one of these my daughters to thee, on condition that thou serve me for eight years; but if thou complete ten years, it will be (grace) from thee. But I intend not to place thee under a difficulty: thou wilt find me, indeed, if Allah wills, one of the righteous."
قَالَ ذَ ٰلِكَ بَیۡنِی وَبَیۡنَكَۖ أَیَّمَا ٱلۡأَجَلَیۡنِ قَضَیۡتُ فَلَا عُدۡوَ ٰنَ عَلَیَّۖ وَٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِیلࣱ ٢٨
Moses said, ‘Let that be the agreement between us- whichever of the two terms I fulfil, let there be no injustice to me- God is witness to what we say.’
He (Moses) said: ‘That (is settled) between me and you. Whichever of the 2 terms I fulfill, let there be no injustice on me. Allah is the Surety over what we say.”
Musa said: be that between me and thee: whichsoever of the two terms I shall fulfil, it shall be no harshness to me; and of that which we say Allah is Trustee
(Moses) said: "This is (agreed) between you and me. Whichever term I fulfil, no injustice will be done to me. God is witness to our agreement."
(Moses) said, “That (condition) is between me and you! Whichever of the terms I complete there shall be no blame on me... Allah is Wakil to what we say.”
He said, ´That is agreed between me and you. Whichever of the two terms I fulfil, there should be no bad feeling towards me. Allah is Guardian over what we say.´
He said, ‘This will be [by consent] between you and me. Whichever of the two terms I complete, there shall be no reprisal against me, and Allah is witness over what we say.’
(Moses) answered: "So let it be between me and you. Whichever of the two terms I fulfill, let there be no ill-will against me. God is a Guarantor over what we say."
(Moses) said, (accepting the proposal), `This is (a covenant) between us; whichever of the two terms I complete, I will be free from obligation and there shall be no injustice to me, and Allah is witness over what we have agreed.
Said he, 'So let it be between me and thee. Whichever of the two' terms I fulfil, it shall be no Injustice to me; and God is guardian of what we say
He (Moses) said: “This is (an agreement) between me and you, whichever of the two periods I complete, there should be no hostility against me, and God is the trustee over what we say.”
Moses replied: “Let us call it an agreement between you and me. When I finish eight or ten years of services to you, it will not be just from you to ask for more as God is witness for our agreement.”
He said, “Let there be an agreement between you and me, that whichever of the two terms I fulfill let there be no resentment toward me, and God is a witness to what we say.
He said, “Let this be (an agreement) between you and me; whichever of the two terms I fulfill, I will not have transgressed, and Allah is a trustee over what we say.”
Said he, 'That is between you and me; whichever of the two terms I fulfil, let there be no enmity against me, for God over what we say keeps guard.
Said Moosa, “This is agreed between me and you; there shall be no claim upon me if I fulfil any of these two terms; and Allah is the Trustee upon this word of ours.”
He said, “That is between me and you. Whichever of the two terms I fulfill let there be no transgression against me and Allah is a trustee over all that we say.”
Moses answered, let this be the covenant between me and thee: Whichsoever of the two terms I shall fulfil, let it be no crime in me if I then quit thy service; and God is witness of that which we say
Said he, "That is settled between you and me. Whichever of the two terms I fulfil, there will be no ill-will (or injustice) against (or in) me, for Allah is surety over (witness of or approves of) what we say."
'So be it between me and you, ' said Moses. 'Whichever of the two terms I fulfill, it will be no injustice to me. Allah is the Guardian of what we say.
He said, "Be it so between me and thee: Whichever of the two terms I fulfil, there will be no injustice to me. And God is witness of what we say."
(Musa) said: “That (stands settled) between me and between you. Whichever of the two terms I fulfilled, then there will be no injustice to me, and Allah is Surety over what we say.”
He said: That is between thee and between me whichever of the two terms I satisfied. There will be no deep seated dislike from me. And God is Trustee over what we say.
(Moses) said, “May that be between me and you. Whichever of the two terms I fulfill, may there be no ill will against me. May Allah be a witness to what we say.”
Moses replied: "So be it an agreement between me and you. Whichever of the two terms I complete, let there be no compulsion on me. Allah is the witness to what we have agreed upon."
Moses replied: "So that is agreed between me and you. Whichever of the two terms I fulfil, I trust that I shall not be wronged. Allah is a witness over the covenant we are committing ourselves to."
He said: That is (agreed) between me and thee; whichever of the two terms I fulfil, there will be no injustice to me; and Allah is surety over what we say
He said, “ That (is settled) between me and you, whichever of the two terms I fulfill, but let there be no unjust (compulsion) on me, and Allah is the Trustee over what we say.”
Moses said, "That is between you and me. Whichever of the two terms I fulfil, there shall be no compulsion on me to serve more. And Allah is Guarantor over what we say
Musa (Moses) said: ‘This (agreement) is (settled) between me and you. Whichever of the two terms I complete, I shall not be forced. And Allah is the Custodian over what we say.
He said: "It is then an agreement between me and you. Whichever period I fulfill, you will not be averse to either one. And God is entrusted over what we said."
He said: "It is then an agreement between me and you. Whichever period I fulfill, you will not be averse to either one. And God is entrusted over what we said.
He said: "It is then an agreement between me and you. Whichever period I fulfill, you will not be averse to either one. And God is entrusted over what we said."
He said: "That (is) between me and between you, whichever (of) the two terms/times I accomplished/carried out, so no transgression/aggression (be) on me, and God (is) on what we say a guardian ."
Answered [Moses]: “Thus shall it be between me and thee! Whichever of the two terms I fulfill, let there be no ill will against me. And God be witness to all that we say!”
He (Musa) (Moses) said, "That is between me and you. Whichever (one) of the two terms I accomplish, then there shall be no hostility against me; and Allah is Ever-Trusted Trustee over what we say."
He said: That (is settled) between thee and me. Whichever of the two terms I fulfil, there will be no injustice to me, and Allah is Surety over what we say
(Moses) said, "Let it be a binding contract between us and I shall be free to serve for any of the said terms. God will bear witness to our agreement."
He (Musa) said, .This is (done) between me and you. Whichever of the two terms I fulfill, there should be no excess against me, and Allah is witness to what we are saying
He said: “This will be between you and me. Whichever of the two terms I fulfill, there will be no injustice done to me, and Allâh is Surety over what we say.
Musa said, "So, it is settled between you and me. I shall complete one of the two terms. Beyond that, let there be no obligation upon me. Allah is the Guarantor of what we decide."
He said: “This will be between you and me. Whichever of the two terms I fulfill, there will be no injustice done to me, and Allâh is Surety over what we say.
"This", he added, "is an agreement between me and you, whichever of the two terms be fulfilled, there shall be no injustice or ill-will to me and Allah is a Witness to our binding agreement"
Musa said, “That’s agreed between you and me. Whichever of the two terms I fulfil, let there be no resentment towards me; and let Allah be a guarantor of what we decide.
Moses responded, “˹Then˺ it is ˹settled˺ between you and I. Whichever term I fulfill, there will be no ˹further˺ obligation on me. And Allah is a Witness to what we say.”
He said: that is between me and you, whichever of the two terms I complete, there shall be no enmity against me, and Allah is a guardian over what we say.
He said: ‘So be it between us. Whichever term I shall fulfil, I trust I shall not be wronged. God is the witness of what we say.‘
He said, "It is an agreement between me and you. Whichever period I fulfill, you will not be averse to either one. GOD is the guarantor of what we said."
[Moses] said, "That is a deal between us. Whichever of the two terms I complete, there should be no bad feelings toward me. May God be Witness over what we say."
[Moses] said, “That is a deal between us. Whichever of the two terms I complete, there should be no bad feelings toward me. May God be Witness over what we say.”
He said, “That is between you and me. Whichever of the two terms I completed, so no aggression against me; and Allah is over what we say, a trustee.”
(Moses accepted Shu�ayb�s suggestion and) said: �This shall be (an agreement) between me and you, whichever of the two terms I fulfil, there shall be no injustice unto me, and Allah is a witness of what we say�
Answered [Moses]: “This is agreed between me and you. Whichever of the two terms I fulfil, I trust I shall not be wronged. God is the witness to all we say.'
He (Moses) said, "Be that the agreement between me and you. Whichever of the two terms I fulfill, there will be no injustice to me. And Allah be Witness to all that we say." (Moses married Shoaib's daughter Zipporah and in time they had two sons)
He said: This shall be (an agreement) between me and you; whichever of the two terms I fulfill, there shall be no wrongdoing to me; and Allah is a witness of what we say
Moses said, `That is settled between me and thee. Whichever of the two terms I fulfill, there shall be no injustice to me; and ALLAH watches over what we say.
He said, “So let it be between you and me. Whichever of the two terms I complete, let there be no enmity toward me. And God is Guardian over what we say.
He (Musa) said: "Let that be (the agreement) between me and you: Whichever of the two duration's I fulfill, let there be no bad feelings for me. Let Allah be a witness to what we say."
He responded, “That’s an agreement between us. Whichever of the two terms I fulfill, let there be no injustice towards me, and God is the guardian over what we say.”
He said, 'Let this be an agreement between you and me. Whichever of the two terms I fulfill, there shall be no reprisal against me; and God is witness over what we say.'
[Moses] said, "That is [established] between me and you. Whichever of the two terms I complete - there is no injustice to me, and Allah , over what we say, is Witness."
He said, 'That is between me and you; whichever of the two terms I fulfil, then no enmity against me, and God is a trustee over what we say.'
He said: "Be that (the agreement) between me and thee: whichever of the two terms I fulfil, let there be no ill-will to me. Be God a witness to what we say."
He said: "Be that (the agreement) between me and thee: whichever of the two terms I fulfil, let there be no ill-will to me. Be Allah a witness to what we say."
4
History of Moses
۞ فَلَمَّا قَضَىٰ مُوسَى ٱلۡأَجَلَ وَسَارَ بِأَهۡلِهِۦۤ ءَانَسَ مِن جَانِبِ ٱلطُّورِ نَارࣰاۖ قَالَ لِأَهۡلِهِ ٱمۡكُثُوۤا۟ إِنِّیۤ ءَانَسۡتُ نَارࣰا لَّعَلِّیۤ ءَاتِیكُم مِّنۡهَا بِخَبَرٍ أَوۡ جَذۡوَةࣲ مِّنَ ٱلنَّارِ لَعَلَّكُمۡ تَصۡطَلُونَ ٢٩
Once Moses had fulfilled the term and was travelling with his family, he caught sight of a fire on the side of the mountain and said to his family, ‘Wait! I have seen a fire. I will bring you news from there, or a burning stick for you to warm yourselves.’
When Moses fulfilled the term and was traveling with his family, he saw a fire in the direction of the mount Tur. He said to his family: “Wait, I have seen a fire; perhaps I may bring from there some information to you, or a burning brand of fire that you may warm yourselves.”
Then when Musa had fulfilled the term, and was journeying with his household, he saw a fire on the side of Tur, and said unto his household: bide ye; verily I see a fire afar, haply I may bring unto you tidings thereon, or a brand out: of the fire, haply ye may warm yourselves
When Moses had fulfilled the term and was journeying with his family, he noticed a fire on the side of the mountain. "Wait here," he said to his family; "I have seen a fire. I may haply bring some news from there, or an ember that you may warm yourselves."
When Moses completed that term he set out with his family, then perceived a fire in the direction of Mount Sinai... He said to his family, “Stay here, indeed I have perceived a fire... Maybe I will bring news from it to you or a burning ember with which you can warm yourselves.”
When Musa had fulfilled the appointed term and had set off with his family, he noticed a fire from one side of the Mount. He said to his family, ´Stay here, I can see a fire. Hopefully I will bring you back some news from it or a burning branch from the fire so that you will be able to warm yourselves.´
So when Moses completed the term and set out with his family, he descried a fire on the side of the mountain. He said to his family, ‘Wait! Indeed I descry a fire! Maybe I will bring you some news from it, or a brand of fire so that you may warm yourselves.’
When Moses fulfilled the term and was traveling with his family (in the desert) he perceived a fire from the direction of the Mount (Sinai). He said to his family: "Wait here! For I perceive a fire far off; I may bring you from there some information (about where we are and the way we should take), or a burning brand from the fire so that you may (kindle a fire and) warm yourselves."
And when Moses had completed the agreed term and set forth with his family, he saw with feelings of warmth of affection and love, a sort of fire (on the way at a place) in the direction of the mount. He said to his family, `You stay (here) I have seen with feelings of warmth of love and affection a fire. I hope to bring you some useful and important information from there or (at least) a burning brand from the fire that you may warm yourselves.
So when Moses had accomplished the term and departed with his household, he observed on the side of the Mount a fire. He said to his household, 'Tarry you here; I observe a fire. Perhaps I shall bring you news of it, or a faggot from the fire, that haply you shall warm yourselves.
So, when Moses completed the term and was traveling with his family, he noticed a fire from the side of the mountain (Mount Sinai). He said to his family: “Wait, I noticed a fire, maybe I can bring some news from it, or a piece of fire so you may warm yourselves.”
When Moses completed his obligation, he left Midyan with his family. During his travel, he saw a fire in the slope of Mount Sinai. He said to his family: “Wait here so that I may bring you a little bit of that fire so that we may start a bonfire to warm us up.”
So when Moses had fulfilled the term, and was traveling with his family, he perceived a fire in the direction of Mount Tur. He said to his family, “Wait, I perceive a fire. I hope to bring you some knowledge from there, or a torch, that you may warm yourselves.
So when Moses had completed the term and journeyed with his family, he noticed a fire by the side of Mount Tûr. He said to his family, “Stay here; I have surely glimpsed a fire. Perhaps I can bring youpl some information from there, or an ember from the fire, that you may warm yourselves.”
And when Moses had fulfilled the appointed time, and was journeying with his people, he perceived from the side of the mountain a fire; said he to his people, 'Tarry ye here; verily, I have perceived a fire, haply I may bring you good news therefrom, or a brand of fire that haply ye may be warmed.
So when Moosa completed his term and was travelling with his wife, he saw a fire in the direction of the Mount (Sinai); he said to his wife “Stay here - I have sighted a fire in the direction of the mount – perhaps I may bring you some news from it, or an ember so that you may warm yourselves.”
So when Moses fulfilled the term and he set out at night with his family, he perceived from the direction of Toor a fire. He said to his family, “You wait. I have perceived a fire perhaps I will bring you from there a news [to guide you] or a brand from the fire so that you may warm yourselves.”
And when Moses had fulfilled the term, and was journeying with his family towards Egypt, he saw fire on the side of mount Sinai. And he said unto his family, tarry ye here; for I see fire: Peradventure I may bring you thence some tidings of the way, or at least a brand out of the fire, that ye may be warmed
And when Moses had fulfiled the appointed time, and was travelling with his people, he perceived in the mountain a fire and said to his family, "Tarry you here; verily, I have perceived a fire; I hope to bring you tidings thence, or a brand of fire
And when Moses had fulfilled the term and departed with his household, he saw from far away on the side of the Tor a fire. He said to his household: 'Stay here, for I can see a fire. Perhaps I can bring you news, or a flame from the fire so that you can warm yourselves.
And when Moses had fulfilled the term, and was journeying with his family, he perceived a fire on the mountain side. He said to his family, "Wait ye, for I perceive a fire. Haply I may bring you tidings from it, or a brand from the fire to warm you."
So when Musa completed the prescribed period and moved with his family, he perceived in the direction of the mount (something like) fire. He said to his family: “Wait, surely I have perceived a fire; may be, I come to you therefrom with a news or a burning brand from the fire, so that you may warm yourselves.”
Then, when Moses satisfied the term and journeyed with his people, he observed at the edge of the mount a fire. He said to his people: Abide! Truly, I, I observed a fire so that perhaps I will bring you some news from there or burning wood of fire so that perhaps you will warm yourselves.
When Moses had fulfilled the term, he was traveling with his family. He saw a fire in the direction of the mountain. He said to his family, “Wait here. I think I see a fire. I hope to bring you some information from there, or I may bring a burning branch so you may warm yourselves.”
After completing the term of his agreement, when Moses was travelling with his family, he saw a fire in the direction of Mount Tur. He said to his family: "Stay here, I saw a fire and I hope to bring some information from there or a lighted torch with which you may warm yourselves."
When Moses had fulfilled the term and was journeying with his family, he perceived a fire in the direction of the Mount (Sinai). He said to his family: "Wait here; I have observed a fire. Maybe I will bring to you some news or a brand of fire from there that you may warm yourselves."
Then when Moses had completed the term, and was travelling with his family, he perceived a fire on the side of the mountain. He said to his family: Wait, I see a fire; maybe I will bring to you from it some news or a brand of fire, so that you may warm yourselves
Then when Musa fulfilled the term and was traveling by night with his family he perceived a fire on the side of the Mount Toor. He said to his family, “Stay here! I perceive fire, may be I will bring to you some news from it or a brand from the fire that you may warm yourselves.”
Then, when Moses had fulfilled the term, and was travelling with his family, he visualised a fire in the direction of the mountain and said to his family, "Wait here! It does indeed appear to me that there is a fire there. Perhaps I can bring you some information from there or a brand from the fire that you may warm yourselves."
So when Musa (Moses) completed the appointed term and set out with his wife, he saw a fire in the direction of Tur. (That was a flash of absolute beauty which caught his heart and fascinated him.) He said to his wife: ‘Stay (here). I have seen a fire. I may bring you some news (about Him) from that (fire in whose pursuit I have long been wandering), or (I may bring you) some burning brand from the (febrile) fire so that you (too) may feel the burn.
So when Moses fulfilled his obligation, he was traveling with his family and he saw a fire from the slope of the mount. He said to his family: "Stay here. I have seen a fire. Perhaps I can bring to you news from there, or a portion of the fire to warm you."
So after Moses fulfilled his obligation and was traveling with his family, he saw a fire on the slope of the mount. He said to his family: "Stay here, I have seen a fire, perhaps I can bring you from there some news or a burning piece of the fire so that you may be warmed.
So after Moses fulfilled his obligation and was traveling with his family, he saw a fire on the slope of the mount. He said to his family: "Stay here, I have seen a fire, perhaps I can bring you from there some news or a burning piece of the fire so that you may be warmed."
So when Moses accomplished the term/time, and he walked/moved/rode with his family , he perceived/ saw from the mountain's side/direction a fire, he said to his family : "Wait/remain that I perceived/saw a fire, maybe/perhaps I come to you from it with news/information/knowledge, or a fire brand/burning ember from the fire, maybe/perhaps you warm (yourselves)."
And when Moses had fulfilled his term and was wandering with his family [in the desert], he perceived a fire on the slope of Mount Sinai; [and so] he said to his family: “Wait here. Behold, I perceive a fire [far away]; perhaps I may bring you from there some tiding, or [at least] a burning brand from the fire, so that you might warm yourselves
So as soon as M?s'a accomplished the term and was traveling with his family, he perceived on the side of At-Tur (i.e., the Mount) a fire. He said to his family, "Stay (here). Surely I perceive a fire. Possibly I (will) come up to you with news of it, or a firebrand from the fire, that possibly you would warm yourselves."
Then, when Moses had fulfilled the term, and was travelling with his housefolk, he saw in the distance a fire and said unto his housefolk: Bide ye (here). Lo! I see in the distance a fire; peradventure I shall bring you tidings thence, or a brand from the fire that ye may warm yourselves
When Moses completed the term of the contract and departed from his employer with his family, he saw a fire (on his way) on one side of the Mount (Sinai). He asked his wife, "Stay here. I can see some fire. Perhaps I will be able to bring some news of it or some fire for you to warm-up yourselves."
So, when Musa completed the term and set forth with his wife, he noticed a fire from the direction of (the mount) Tur, he said to his wife, .Stay here; I have noticed a fire. May be I bring to you some information or an ember from the fire, so that you may warm yourself
Then, when ‘Moses’ had fulfilled the term, and was travelling with his family, he spotted a fire on the side of the Mount (Sinai). He said unto his family: “Stay where you are! I have seen a fire far off. I may bring you from there some information or a burning brand from the fire so that you may warm yourselves."
When Musa completed the term, he moved on with his family. And while traveling, (Musa) perceived a fire burning at the foot of the mountain Toor. He said to his family, "Stay here, I see a fire! Perhaps I can bring back some news from there or a burning log to keep you warm."
Then, when Moses had fulfilled the term, and was travelling with his family, he spotted a fire on the side of the Mount (Sinai). He said to his family: “Stay where you are! I have seen a fire far off. I may bring you from there some information or a burning brand from the fire so that you may warm yourselves."
And when Mussa had fulfilled the term agreed upon and departed with his family he perceived a fire on the mountain side of Tur (Tor) He said to his family: "I have just perceived a fire, you stay here. Perhaps I might be able to get 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"
Once Musa had completed his term in Madyan, he set off with his family to Egypt. On the way he noticed a fire burning by the side of the mountain, he told his wife, “Wait here for a while. I’ve noticed a fire. Maybe I’ll bring you some news from there or some embers from the fire so that you may warm yourselves.”
When Moses had completed the term and was travelling with his family, he spotted a fire on the side of Mount Ṭûr. He said to his family, “Stay here, ˹for˺ I have spotted a fire. Perhaps from there I can bring you some directions or a torch from the fire so you may warm yourselves.”
Then when Musa (Moses) had completed the term and travelled with his family, he noticed on the side of the mountain a fire. He said to his family: wait, I noticed a fire, maybe I bring you news from there or a burning log from the fire so you can warm yourselves.
And when he had fulfilled his term and was journeying with his family, Moses descried a fire on the mountainside. He said to his people: ‘Stay here, for I can see a fire. Perhaps I can bring you news of it, or a torch from the fire to warm yourselves with.‘
When he had fulfilled his obligation, he traveled with his family (towards Egypt). He saw from the slope of Mount Sinai a fire. He said to his family, "Stay here. I have seen a fire. Maybe I can bring to you news, or a portion of the fire to warm you."
When Moses completed the term and was traveling with his family, he noticed a fire from the direction of the mountain. He said to his family, "Stay here, I have seen a fire. Perhaps I will bring you from there [some] information or burning wood from the fire that you may warm yourselves."
When Moses completed the term and was traveling with his family, he noticed a fire from the direction of the mountain. He said to his family, “Stay here; I have seen a fire. Perhaps I will bring you from there [some] information or burning wood from the fire that you may warm yourselves.”
So, when Moses had accomplished the term, and walked with his family, he familiarized, a fire from Al-Tur side (The Mount). He said for his family, “Bide here, I have familiarized a fire. Perhaps I will bring you news from it, or an ember from the fire, perhaps you may be warm up.”
So when Moses had fulfilled the term, and he journeyed with his family, he observed a fire in the direction of Mount T?r. He said to his family: �Tarry you here; verily I observe a fire. Perhaps I shall bring you news of it, or a brand of the fire, so that you may warm yourselves�
When Moses had fulfilled his term, and was travelling with his family, he perceived a fire on the slope of Mount Sinai. So he said to his family: 'Wait here, for I perceive a fire. Perhaps I may bring you from there some information, or a burning brand from the fire so that you may warm yourselves.'
And when Moses had fulfilled his term, and was traveling with his family, he saw a fire on the slope of Mount Toor of Sinai. He said to his family, "Stay here. Behold, I have seen a fire. I hope to bring you some information from there, or a burning torch, that you may warm yourselves."
So when Musa had fulfilled the term, and he journeyed with his family, he perceived on this side of the mountain a fire. He said to his family: Wait, I have seen a fire, maybe I will bring to you from it some news or a brand of fire, so that you may warm yourselves
And when Moses had fulfilled the term, and set forth with his family, he perceived a fire in the direction of the Mount. He said to his family, `Wait, I perceive a fire; haply I may bring you some useful information therefrom, or a burning brand from the fire that you may warm yourselves.
Then when Moses had completed the term and set out with his family, he perceived a fire on the side of the Mount. He said to his family, “Stay here. I perceive a fire. Perhaps I will bring you some news therefrom, or a firebrand, that haply you may warm yourselves.
When Musa (Moses) had fulfilled the time, and was journeying with his family, he saw a fire in the direction of Mount Thr. He said to his family: "You wait (here); I see a fire; I hope to bring some news from there for you, or (bring) a piece of burning fire, so that you may warm yourselves."
After Moses had completed the term and was journeying with his family, he noticed a fire in the direction of the Mount. He told his family, “Stay here; I have noticed a fire. Perhaps I can bring back some news from it, or a burning ember to warm you.”
When Moses had completed the term, and departed with his family, he noticed a fire by the side of the Mount. He said to his family, 'Stay here, I have glimpsed a fire. Perhaps I can bring you some information from there, or an ember from the fire, that you may warm yourselves.'
And when Moses had completed the term and was traveling with his family, he perceived from the direction of the mount a fire. He said to his family, "Stay here; indeed, I have perceived a fire. Perhaps I will bring you from there [some] information or burning wood from the fire that you may warm yourselves."
So when Moses had fulfilled the term, and was travelling with his family, he perceived from the side of the mountain a fire; he said to his family, 'Stay here; indeed, I have perceived a fire, perhaps I may bring you news from it, or a brand of fire perhaps you may warm yourselves.'
Now when Moses had fulfilled the term, and was travelling with his family, he perceived a fire in the direction of Mount Tur. He said to his family: "Tarry ye; I perceive a fire; I hope to bring you from there some information, or a burning f irebrand, that ye may warm yourselves."
Now when Moses had fulfilled the term, and was travelling with his family, he perceived a fire in the direction of Mount Tur. He said to his family: "Tarry ye; I perceive a fire; I hope to bring you from there some information, or a burning firebrand, that ye may warm yourselves."
فَلَمَّاۤ أَتَىٰهَا نُودِیَ مِن شَـٰطِىِٕ ٱلۡوَادِ ٱلۡأَیۡمَنِ فِی ٱلۡبُقۡعَةِ ٱلۡمُبَـٰرَكَةِ مِنَ ٱلشَّجَرَةِ أَن یَـٰمُوسَىٰۤ إِنِّیۤ أَنَا ٱللَّهُ رَبُّ ٱلۡعَـٰلَمِینَ ٣٠
But when he reached it, a voice called out to him from the right-hand side of the valley, from a tree on the blessed ground: ‘Moses, I am God, the Lord of the Worlds
So when he reached there (the fire), he was called from the right side of the valley, in the blessed place from the tree, (saying): “O Moses! Surely! I am Allah, the Lord of the worlds!
Then when he was come thereto, he was called from the right side of the valley in the ground blest from the tree: Musa! verily I! I am Allah, the Lord of the worlds
When he drew near, a voice called out to him from the tree on the blessed spot on the right side of the valley: "O Moses, I am verily God, the Lord of all the worlds
When he came to it, he was called from a tree from the side of the blessed spot, the Valley of Aymen, “O Moses! Indeed, I am Allah, the Rabb of the worlds!”
But when he reached it a voice called out to him from the right hand side of the valley in the part which was full of blessing, from out of the bush: ´Musa, I am Allah, the Lord of all the worlds.
When he approached it, he was called from the right bank of the valley at the blessed spot from the tree: ‘Moses! Indeed I am Allah, the Lord of all the worlds!’
When he came to the fire, he was called from the right bank of the valley in the blessed ground, from the tree: "O Moses! Surely it is I, I am God, the Lord of the worlds
And when he came close to it (- the fire) a voice called out to him from a blessed spot on the right side of the valley, from the direction of a tree, `Moses! surely I am, Allah, the Lord of the worlds
When he came to it, a voice cried from the right of the watercourse, in the sacred hollow, coming from the tree: 'Moses, I am God, the Lord of all Being.
So, when he came up to it, he was called from the tree in a blessed spot on the right side of the valley: “Moses, indeed I am God, the Lord of humankind,
When Moses reached there, he heard a voice from the right side of that blessed [by the Devine light] valley: “Moses, I am God, Lord of the universe.”
But when he came to the fire, a voice was heard from the right bank of the valley, from a tree in hallowed ground, “O Moses, indeed I am God, Lord of all the worlds
So when he reached it, he was called from the right side of the valley at the blessed spot, from the tree: “O Moses, indeed I—I alone—am Allah, Lord of all realms.
And when he came to it he was called to, from the right side of the wady, in the blessed valley, out of the tree, 'O Moses! verily, I am God the Lord of the worlds
And when he reached the fire, he was called out to from the right side of the valley in the blessed field, from the tree, “O Moosa! Indeed I am truly Allah, the Lord Of The Creation.”
So when he came up to it he was called from the right bank of the valley in the blessed spot from the tree that, “O Moses! Truly it is I, Allah, Lord of the worlds
And when he was come thereto, a voice cried unto him from the right side of the valley, in the sacred bottom, from the tree, saying, O Moses, verily I am God, the Lord of all creatures
And when he came to it he was called by a voice, from the right side of the valley, in the blessed field, out of a tree, "O Moses! Verily, I am Allah the Lord of the Worlds
When he came to it, he was called from the right bank in the blessed plot of the tree (he heard speech without letter or voice coming from all directions):'Moses, I am Allah, Lord of the Worlds
And when he came up to it, a Voice cried to him out of the bush from the right side of the valley in the sacred hollow, "O Moses, I truly am God, the Lord of the Worlds
So when he reached it, he was called from the side of the blessed valley, within the auspicious platform, from the direction of the tree, informing him that: “O Musa! Verily, I, I am Allah, the Nourisher-Sustainer to the worlds.”
So when he approached it, it was proclaimed from the right side of the ridge of the valley, in a corner of the blessed ground from the tree: O Moses! Truly, I am God, the Lord of the worlds.
When he came to it, he heard a voice from the right side of the valley and from a bush in sacred ground. “O Moses, truly, I am Allah the Lord of the Worlds.
But when he reached there, a voice called out to him from the right side of the valley of the blessed spot from a tree , saying: "O Moses, surely I am Allah the Lord of the Worlds."
But when he came to the fire, a cry was heard from the right bank of the valley, from a tree in the hallowed ground: "O Moses, verily I am Allah, the Lord of all creatures of the Universe."
And when he came to it, he was called from the right side of the valley in the blessed spot of the bush: O Moses, surely I am Allah, the Lord of the worlds
So when he came to it, he was called from the tree in the blessed spot of the right (hand) side of the valley, that, “O Musa! I am Allah, the Fosterer of the worlds.”
Then when he arrived there, he was addressed by a voice from the right ridge of the valley in the blessed spot among the woods, "O Moses! I am indeed Allah, the Lord of the Worlds."
When Musa (Moses) reached there, a call was made from the right side of (the blessed Tur) valley from a tree (located) in a blessed spot: ‘O Musa (Moses), verily, I am Allah, the Sustainer of all the worlds
When he reached it, he was called from the tree at the edge of the right side of the valley on blessed ground: "O Moses, it is Me, God, the Lord of the worlds."
So when he reached it, he was called from the edge of the right side of the valley at the blessed area of the tree: "O Moses, it is I, God, Lord of the worlds.
So when he reached it, he was called from the edge of the right side of the valley at the blessed area of the tree: "O Moses, it is I, God, Lord of the worlds."
So when he came to it, (it) was called/cried, from the valley's the right side/shore/bank, in the spot/place the blessed from the tree, that: "You Moses that I am God, Lord (of) the creations all together/(universes)."
But when he came close to it, a call was sounded from the right-side bank of the valley, out of the tree [burning] on blessed ground: “O Moses! Verily, I am God, the Sustainer of all the worlds!”
Then, as soon as he came up to it, he was called out from the right bank of the valley in the blessed spot, from the Tree, (that), "O Musa, surely I, Ever I, am Allah, The Lord of the worlds
And when he reached it, he was called from the right side of the valley in the blessed field, from the tree: O Moses! Lo! I, even I, am Allah, the Lord of the Worlds
He was called from a tree of the blessed spot of the bank of the right side of the valley when he appraoched it, "Moses, I am God, the Lord of the Universe
So when he came to it, he was called by a voice coming from a side of the right valley in the blessed ground, from the tree, saying, .O Musa, I AM ALLAH, the Lord of the worlds,
As soon as he reached it, he was called from the right side of the valley, in the blessed spot, from the tree: "O’ Moses, surely I am Allâh, the Lord of all the worlds.
When he came to the sacred site on the right side of the valley, a voice called out from a tree, "Oh Musa, I am Allah, the Lord of the universe."
And when he reached it, he was called from the bush in the sacred ground to the right side of the valley: "O’ Moses, surely I am Allâh, the Lord of all the beings.
And when he reached the destined spot he was called to from the tree on the right side of the valley at the sacred ground, thus: "O Mussa", he was prompted, "It is I, Allah, Creator of the worlds, the visible and the invisible, past, present and those to come"
When he reached it, a voice called out from the tree on the right-hand side of the valley in that blessed spot: “Musa, it is I, Allah, the Lord of the worlds.
But when he came to it, he was called from the bush in the sacred ground to the right side of the valley: “O Moses! It is truly I. I am Allah—the Lord of all worlds.
Then when he reached it he was called from the right side of the valley at the blessed location of the tree: oh Musa (Moses), I am Allah, the Lord of all worlds.
When he came near, a voice called out to him from a bush in a blessed spot on the right side of the valley, saying: ‘Moses, I am God, Lord of the Universe
When he reached it, he was called from the edge of the right side of the valley, in the blessed spot where the burning bush was located: "O Moses, this is Me. GOD; Lord of the universe.
But when he came to the fire, a voice called from the right side of the valley from the tree on the blessed spot, "Moses, I am God, Lord of the worlds."
But when he came to the fire, a voice called from the right side of the valley from the tree on the blessed spot, “Moses, I am God, Lord of the worlds .”
So, when he came to it, he was called from the right bank side of the valley, in the Blessed Spot, from the tree, that: “O Moses, surely, I am Allah, The Worlds' Lord.
Then when he came to it (he) was called (by a voice) from the right side of the valley, in the blessed spot, from the tree, saying: �O Moses! Verily I am Allah, the Lord of the worlds�
But when he came close to it, he was addressed from the right-side bank of the valley, out of the tree on the blessed site: 'Moses! Truly, I am God, the Lord of all the worlds.'
But when he came close to it, he was called from the right side of the valley in the blessed field, from the tree, "O Moses! Behold! I, verily I am Allah, the Lord of the Worlds." (27:7-8)
And when he came to it, a voice was uttered from the right side of the valley in the blessed spot of the bush, saying: O Musa! surely I am Allah, the Lord of the worlds
And when he came to it, he was called by a voice from the right side of the Valley, in the blessed spot, out of the tree; `O Moses, Verily, I am ALLAH, the Lord of the worlds
And when he came upon it, he was called from the right bank of the valley, at the blessed site, from the tree, “O Moses! Truly I am God, Lord of the worlds!
So when he came to the (fire), a voice was heard from the right side of the valley, from a tree in hallowed ground: "O Musa (Moses)! Surely, I am Allah, the Lord of the Worlds (Rab-ul-'Ala'meen)..
As he approached, he was called out from the right side of the valley, from the Blessed Spot, from within the tree, “O Moses, it is I, God, the Lord of the worlds.”
When he reached it, he was called from the right side of the valley, at the Blessed Spot, from the bush: 'O Moses, it is I, God, the Lord of the Worlds
But when he came to it, he was called from the right side of the valley in a blessed spot - from the tree, "O Moses, indeed I am Allah , Lord of the worlds."
And when he came to it he was called from the right side of the valley, in the blessed valley, from the tree, 'O Moses! Indeed, I am God, the Lord of the worlds;
But when he came to the (fire), a voice was heard from the right bank of the valley, from a tree in hallowed ground: "O Moses! Verily I am God, the Lord of the Worlds...
But when he came to the (fire), a voice was heard from the right bank of the valley, from a tree in hallowed ground: "O Moses! Verily I am Allah, the Lord of the Worlds...
وَأَنۡ أَلۡقِ عَصَاكَۚ فَلَمَّا رَءَاهَا تَهۡتَزُّ كَأَنَّهَا جَاۤنࣱّ وَلَّىٰ مُدۡبِرࣰا وَلَمۡ یُعَقِّبۡۚ یَـٰمُوسَىٰۤ أَقۡبِلۡ وَلَا تَخَفۡۖ إِنَّكَ مِنَ ٱلۡءَامِنِینَ ٣١
Throw down your staff.’ When he saw his staff moving like a snake, he fled in fear and would not return. Again [he was called]: ‘Moses! Draw near! Do not be afraid, for you are one of those who are safe
Throw your stick!” But when he saw it moving as if it were a snake, he turned in flight and did not look back. (Allah said): “O Moses! Draw near and don’t fear. Surely, you are of those who are secure.
And cast thou down thy staff. And when he saw it stirring, as though it were a serpent, he turned in flight and looked not back. O Musa! draw nigh, and fear not; thou art of the secure ones
Throw down your staff." When he saw it wriggling like a serpent, he turned about and fled without turning. "O Moses, approach," (said the Voice), "and have no fear. You will be safe
“Throw your staff!” When Moses saw it move like a small thin snake he turned in flight and didn’t look back... (Allah said), “O Moses, come back and do not be afraid! Indeed, you are of the secure!”
Throw down your staff!´ Then when he he saw it slithering like a snake he turned and fled and did not turn back again. ´Musa, approach and have no fear! You are one of those who are secure.
And: ‘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. ‘Moses! Come forward, and do not be afraid. Indeed you are safe.’
"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, come forward and have no fear. You (chosen as a Messenger) are indeed of those who are secure
`And put down your staff on the ground.' Then, no sooner did he see it (- the staff) shifting like a tiny quickly moving serpent, than he turned his back and retreated and would not even look back. (God said,) `Moses! come forward, and have no fear. Surely, you are of those who are safe
'Cast down thy staff.' And when he saw it quivering like a serpent, he turned about retreating, and turned not back. 'Moses, come forward, and fear not; for surely thou art in security.
throw down your cane.” So, when he saw it moving as if it was a serpent, he turned back running away and he did not look back. (He was told:) “Moses, come close and do not be afraid, indeed you are of the ones in safety.
[He was then commanded:] “Throw down your staff.” When Moses saw that his staff started to move like a snake, he was overwhelmed by fear and started to run. [Then he heard:] “Come back Moses and have no fear; you are perfectly safe.”
“Now throw your staff.” But when he saw it moving of its own accord, as if it had been a snake, he turned back in retreat, and would not immediately return. “O Moses,” it was said, “Come close, and fear not, for you are of those who are secure
So throw down yoursg staff.” And when he saw it shaking as if it were a snake, he turned away, fleeing, and did not look back. “O Moses, come forward and do not fear; you are indeed of the secure ones.
so throw down thy rod;' and when he saw it quivering as though it were a snake, he turned away and fled and did not return. 'O Moses! approach and fear not, verily, thou art amongst the safe
“Put down your staff”; so when Moosa saw it writhing like a serpent, he turned moving away without looking back; “O Moosa! Come forth and do not fear; indeed you are in peace.”
and that ‘Throw down your stick’” So when he saw it quaking as through it was a jinn he turned his back in flight and did not retrace his steps. “O Moses, come towards Me and fear not, truly you are of those who are given safety.
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 unto him, O Moses, draw near, and fear not; for thou art safe
So throw down your rod." And when he saw it writhing as though it were a snake, he turned away and fled and did not turn. "O Moses! Approach and fear not, verily, you are amongst the secure."
Cast down your staff. ' And when he saw his staff writhing as though it were a serpent, he turned about in retreat, and did not turn back. 'O Moses, approach and have no fear. You are surely safe
Throw down now thy rod." And when he saw it move as though it were a serpent, he retreated and fled and returned not. "O Moses," cried the Voice, "draw near and fear not, for thou art in safety
And that: “Put down your rod!” But when he saw it: it moves as if it is a snake, he turned away showing his back and did not return. (Allah called him again): “O Musa! come closer and fear not. Verily, you are of those who have found peace and protection
Cast thy staff. But when he saw it quiver as if it were a snake, he turned as one who draws back, and he retraces his steps. O Moses! Come forward and fear not. Truly, thou art among the ones who are safe.
“Throw your rod.” When (Moses) saw (the rod) moving like a snake, he ran away without looking back. “O Moses, come near and fear not. You are among those who are safe.
0 Then Allah commanded, "Throw down your staff." When Moses saw that the staff was writhing like a snake, he turned his back and fled, and did not even look behind. Allah said, "O Moses, come back and do not fear; you are quite safe
He received the command: "Throw away your rod!" But when he saw the rod writhing as though it were a serpent, he turned back in retreat, and did not even look behind. (He was told): "O Moses, go ahead and have no fear. You are perfectly secure
And cast down thy rod. So when he saw it in motion as if it were a serpent, he turned away retreating, and looked not back. O Moses, come forward and fear not; surely thou art of the those who are secure
And that, “Cast down your staff,” then when he saw it moving as if it were a snake, he turned back retreating and did not return. “O Musa! come near and do not fear, you are certainly of those who are secure,
"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! Come back and fear not. You are indeed of those who are secure."
And throw your staff (on the ground).’ So when Musa (Moses) saw it moving fast, coiling and curling as if it was a snake, he turned his back, jogged off and did not look behind. (The Voice said:) ‘O Musa (Moses), come forth and do not fear. Surely, you are of the secure
"Now, throw down your staff." So when he saw it vibrate as if it were a Jinn, he turned around to flee and would not return. "O Moses, come forward and do not be afraid. You are of those who are safe."
"And cast down your staff." So when he saw it vibrate as if it were a Jinn, he turned around to flee and would not return. "O Moses, come forward and do not be afraid. You are of those who are safe.
And cast your staff. So when he saw it vibrate as if it were a Jinn, he turned around to flee and would not return. "O Moses, come forward and do not be afraid. You are of those who are safe."
And that (E) throw/throw away your stick/cane. So when he saw it it shakes/moves as though it (is) a Jinn , he turned away giving his back, and he did not follow/track . "You Moses approach/come, and do not fear, that you are from the safe/secure."
And [then He said]: “Throw down thy staff!” But as soon as [Moses] saw it move rapidly, as if it were a snake, he drew back [in terror], and did not [dare to] return. [And God spoke to him again:] “O Moses! Draw near, and have no fear - for, behold, thou art of those who are secure [in this world and in the next]
And (that) you cast down your staff." So, as soon as he saw it shaking as if it had been a jinni, he turned withdrawing and did not retrace his steps (Literally: retrace his heels). "O Musa, come forward, and do not fear (it). Surely you are of the (ones who are) secure
Throw down thy staff. And when he saw it writhing as it had been a demon, he turned to flee headlong, (and it was said unto him): O Moses! Draw nigh and fear not. Lo! thou art of those who are secure
Throw down your staff." When Moses saw his staff moving on the ground like a living being he fled with no desire to step forward. He was told, "Moses, step forward. Do not be afraid; you will be safe and secure
and saying, .Throw down your staff. So when he saw it moving as if it were a snake, he turned back in retreat, and did not look back. (Allah said to him), .O Musa come forward and do not fear; you are one of those in peace
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’, come forward and do not be afraid! You are indeed of those who are secure.
"Throw down your stick!" When he saw it wriggling like a snake, he turned away and ran, and did not glance back. "Oh Musa, come closer! Do not be afraid! Of course, you are safe!"
Now, cast down your stick!” When he saw it slithering like a serpent, he turned in flight and did not turn back. (Then he was called again): "O’ Moses, come forward and don’t be afraid! You are indeed of those who are secure.
"Drop your staff", Allah said to him. When he -Mussa- saw it moving as though it were a serpent personified he withdrew in the face of danger and did not return. "Come back O Mussa", he was prompted "and do not be afraid. You are indeed one of those who enjoy safety"
Throw down your shepherd’ s staff.” When he saw it wriggling like a snake, he turned and fled, without looking back. “Musa, go ahead and pick it up, and don’t be afraid. You are safe.
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! Draw near, and have no fear. You are perfectly secure.
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): come close and do not fear, for you are safe.
Throw down your staff.‘ And when he saw it slithering like a serpent, he turned and fled without a backward glance. ‘Moses, approach and fear not; you are safe
"Throw down your staff." When he saw it moving like a demon, he turned around and fled. "O Moses, come back; do not be afraid. You are perfectly safe.
"Throw down your staff." But when he saw it moving as if it were a snake, he fled in fear and would not return. "Moses [he was called again], comeback and do not be afraid. You are one of those who are safe.
“Throw down your staff.” But when he saw it moving as if it were a snake, he fled in fear and would not return. “Moses [he was called again], come back and do not be afraid. You are one of those who are safe.
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 not retraced. “O Moses, come forward, and do not fear, surely you are among the secured ones.
And saying: �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. (Then it was said to him): �O Moses! Come you forward and fear you not! For surely you are in security!
“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. [God said]: “Moses! Draw near and have no fear! You are certainly secure.
(God said), "Rehearse your supporting power of Truth." Moses felt as if the mission assigned to him was like holding a huge dragon, and he retreated hesitating. (See (27:10) 'kannaha jann' -'as if it was a dragon, applies to the living Truth as well as to the great mission). We said, "O Moses! Draw near (to conviction), and fear not - for, behold, you are secure from harm." (7:107-108), (20:17-24), (26:32-33), (27:10-12)
And saying: Cast down you staff. So when he saw it in motion as if it were a serpent, he turned back retreating, and did not return. O Musa! come forward and fear not; surely you are of those who are secure
Cast down thy rod.' And when he saw it move as though it were a serpent, he turned back retreating and did not look back. `O Moses,' said the voice, `Come forward and fear not; surely, thou art of those who are safe
and, “Cast thy staff!” Then when he saw it quivering like a serpent, he turned in retreat without returning. “O Moses! Approach and fear not! Truly, thou art of those who are secure
"Now you throw your rod!" But when he saw it moving (of its own accord) as if it was a snake, he turned back going away, and did not look back (at the past): "O Musa (Moses)!" (The voice said): "Come near, and do not be afraid: Verily, you are of those (people) who are safe
“Drop your staff.” And when he saw it writhing, as if it were a serpent, he turned to flee and didn’t look back. “O Moses, approach and fear not—you are safe.
Throw down your staff.' And when he saw it wiggling, as if it were possessed, he turned his back to flee, and did not look back. 'O Moses, come forward, and do not fear, you are perfectly safe
And [he was told], "Throw down your staff." But when he saw it writhing as if it was a snake, he turned in flight and did not return. [ Allah said], "O Moses, approach and fear not. Indeed, you are of the secure
So throw down your rod;' and when he saw it quivering as if it were a snake, he turned back, retreating and did not return. 'O Moses! Approach and do not fear, indeed, you are of the safe.
"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), "Draw near, and fear not: for thou art of those who are secur e
"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), "Draw near, and fear not: for thou art of those who are secure
ٱسۡلُكۡ یَدَكَ فِی جَیۡبِكَ تَخۡرُجۡ بَیۡضَاۤءَ مِنۡ غَیۡرِ سُوۤءࣲ وَٱضۡمُمۡ إِلَیۡكَ جَنَاحَكَ مِنَ ٱلرَّهۡبِۖ فَذَ ٰنِكَ بُرۡهَـٰنَانِ مِن رَّبِّكَ إِلَىٰ فِرۡعَوۡنَ وَمَلَإِی۟هِۦۤۚ إِنَّهُمۡ كَانُوا۟ قَوۡمࣰا فَـٰسِقِینَ ٣٢
Put your hand inside your shirt and it will come out white but unharmed- hold your arm close to your side, free from all fear. These shall be two signs from your Lord to Pharaoh and his chiefs; they are truly wicked people.’
Put your hand in your bosom, it will come out (shinning) white without any harm, and draw your hand to you (whenever needed to be free) from fear. These are 2 evidences from your Lord to Pharaoh and his chiefs. Surely, they are rebellious people.
Slip thy hand in thy bosom, it shall come forth white without hurt; and draw back thy arm unto thee for fear. These shall be two proofs from thy Lord unto Fir'awn and his chiefs; verily they have been a people given to transgression
Put your hand inside your shirt. It will come out white without a tarnish of blame; and do not be perturbed or afraid. These are two proofs from your Lord for the Pharaoh and his nobles. They are certainly a rebellious people."
“Put your hand inside your shirt, it will come out shining white and unblemished! And put your arms down and relax! These are signs for Pharaoh and his leaders, two signs from your Rabb... Indeed, they are a people who are corrupt in faith.”
Put your hand inside your shirt front. It will emerge pure white yet quite unharmed. And hug your arms to your sides to still your fear. These are two proofs from your Lord for Pharaoh and his ruling circle. They are a deviant people.´
‘Insert your hand into your bosom. It will emerge white, without any fault, and keep your arms drawn in awe to your sides. These shall be two proofs from your Lord to Pharaoh and his elite. They are indeed a transgressing lot.’
Put your (right) hand into your bosom: it will come forth shining white without flaw, and now hold your arms close to yourself free of awe (and ready to receive My command). These are two evidences (of your Messengership) from your Lord (for you to demonstrate) to the Pharaoh and his chiefs. Surely, they are a transgressing people."
`Insert your hand into your bosom, it will come forth flawless (sparkling) white and draw back your arm towards yourself (to compose yourself) when you encounter fear. So these (two signs) are two proofs from your Lord to (be presented before) Pharaoh and his courtiers. For surely they are lawless and disobedient people
Insert thy hand into thy bosom, and it will come forth white without evil; and press to thee thy arm, that thou be not afraid. So these shall be two proofs from thy Lord to Pharaoh and his Council; for surely they are an ungodly people.
Insert your hand into the opening of your shirt, it comes out white without any disease, and press your arm to yourself (to be free) from fear. These are two proofs from your Lord for Pharaoh and his assembly. They are indeed disobedient people.”
“Put your hand into your pocket; when you take it out of your pocket, you will find it shining without burning you. This practice will deliver you from any fear. These are two miracles that you will show to Pharaoh and his people; they have become very wicked.”
“Put your hand in your chest and it will come out white without harm, and draw your hand close to your side to guard against fear. Those are two pieces of evidence from your Lord to Pharaoh and his advisors, for truly they are people rebellious and wicked.
Put yoursg hand inside your garment; it will come out white, without any bad affliction. And clasp to you your arm, that you should not be overawed, for those are two proofs from your Lord to Pharaoh and his chiefs; indeed, they have been a defiantly disobedient people.”
Thrust thy hand into thy bosom, it shall come out white, without hurt; and then fold again thy wing, that thou dost now stretch out through dread; for those are two signs from thy Lord to Pharaoh and his chiefs; verily, they are a people who work abomination!
“Put your hand inside your armpit - it will come out shining white, not due to any illness; and put your hand on your chest to remove the fear – so these are two proofs from your Lord to Firaun and his court members; indeed they are a lawless people.”
Put your hand through your pocket, it will come out shining white not due to any harm and draw your wing towards you from the fear. Those two are proofs from your Lord unto Pharaoh and his chieftains”. Truly they were a people who transgressed against Allah’s commandment.
Put thy hand into thy bosom, and it shall come forth white, without any hurt: And draw back thy hand unto thee which thou stretchest forth for fear. These shall be two evident signs from thy Lord, unto Pharaoh and his princes; for they are a wicked people
Thrust your hand into your bosom, it shall come out white, without hurt; and then fold again your wing, that you do now stretch out through dread (i.e. guard your heart from fear); for these are two signs from your Lord to Pharaoh and his chiefs. Verily,
Put your hand in the neck (of your shirt), it will come out luminous, unharmed, and draw your arm to you so that you are not afraid. These are two signs from your Lord to Pharaoh and his Assembly. Surely, they were an impious nation.
Put thy hand into thy bosom; it shall come forth white, but unharmed: and draw back thy hand to thee without fear. These shall be two signs from thy Lord to Pharaoh and his nobles; for they are a perverse people."
Put your hand in your bosom, it will come forth white without a disease, and draw your limb close to your side (as a preventive) from (becoming a cause of) fear. These are two credentials from your Nourisher-Sustainer unto Firaun and his chiefs. Verily, they have become a nation of rebellious and disobedients.”
Insert thy hand into thy bosom. It will go forth shimmering white without evil and clasp thy arm pits against fright. These are two proofs from thy Lord to Pharaoh and his Council. Truly, they had been a folk, ones who disobey.
“Put your hand into your bosom, and it will come out white without harm. Bring your hand close to your side, without fear. These are two signs from your Lord to Pharaoh and His chiefs. Truly, they are a rebellious people.”
Now put your hand into your pocket: it will come out shining white without any harm to you -whenever you feel afraid, draw your hand towards yourself to ward off fear - these are two credentials from your Lord towards Pharoah and his chiefs, surely they are wicked people."
Put your hand into your bosom, and it will come out shining without any blemish; and draw your hand close to your body to still your fear. Those are the two clear Signs from your Lord for Pharaoh and his chiefs, for truly they are a disobedient people."
Insert thy hand into thy bosom, it will come forth white without evil, and remain calm in fear. These two are two arguments from thy Lord to Pharaoh and his chiefs. Surely they are a transgressing people
put your hand into (the opening of) your bosom, it will come out white without (this effect being due to some) illness, and draw your armpit towards yourself (to get rid) of the fear. So those two are the proofs (of your prophet hood) from your Fosterer to Firawn and his chiefs, they are certainly a transgressing people.”
"Insert your hand into your pocket: it will come out blemish-less white, and steel yourself against fear. These are two evidential signs from your Lord for Pharaoh and his chieftains. They are indeed a depraved people!"
Put your hand inside your collar opening. It will come out shining white without any disease. And flex your hand close to your (breast to remove) fear. These two signs from your Lord are for (sending to) Pharaoh and his courtiers (to observe). Surely, they are disobedient people.
"Place your hand into your pocket. It will come out white without any blemish, and fold your hand close to your side against fear. These are two proofs from your Lord, to Pharaoh and his leaders. They have been a wicked people."
"Place your hand into your pocket. It will come out white without any blemish, and fold your hand close to your side against fear. These are two proofs from your Lord, to Pharaoh and his commanders; for they are a wicked people.
Place your hand into your pocket. It will come out white without any blemish, and fold your hand close to your side against fear. These are two proofs from your Lord, to Pharaoh and his commanders; for they are a wicked people.
Enter/pass your hand in your collar/pocket , it emerges white from without evil/harm , and gather/join (fold) to you your wing/side from the terror/fright, so those two are two proofs/evidences from your Lord to Pharaoh, and his nobles/assembly , that they were a nation (of) debauchers
“[And now] put thy hand into thy bosom: it will come forth [shining] white, without blemish. And [henceforth] hold thine arm close to thyself, free of all fear. “These, then, shall be the two signs [of thy bearing a message] from thy Sustainer unto Pharaoh and his great ones - for, behold, they are people depraved!”
Insert your hand into your bosom (and) it will come out (Literally: go out) white without any odious (imperfection); and clasp to you your arm, (Literally: your wing) that you should not be overawed. So these two (signs) are two proofs from your Lord to Firaawn (Pharaoh) and his chiefs; surely they were an immoral people."
Thrust thy hand into the bosom of thy robe it will come forth white without hurt. And guard thy heart from fear. Then these shall be two proofs from your Lord unto Pharaoh and his chiefs. Lo! they are evil-living folk
Place your hand in your pocket; it will come out sheer white but not sick. Be humble for fear of God and show these two miracles of your Lord to the Pharaoh and his officials; they are an evil-doing people."
Insert your hand into your bosom, and it will come out white without any evil (disease), and press your arm to your side for (removing) fear. Thus these are two proofs from your Lord (sent) to Pharaoh and his chiefs. Indeed they are transgressing people
(Now) put your (right) hand into your bosom, it will come forth glittering white without patches (on the skin). Hold your arms close to you as protection from fear, for those are two proofs from your Lord to ‘Pharaoh’ and his personal advisors. Lo! they are sons of disobedience. ”
"Stick your hand in your pocket! It will come out dazzling white without any pain (or stain). To rid yourself of fear, brace your hand to your side. These are two proofs from your Lord for the pharaoh and his chiefs. They are indeed a disobedient people."
(Now), put your (right) hand into your bosom, it will come forth glittering white without patches (on the skin). Hold your arms close to you as protection from fear. So these will be two irrefutable Signs from your Lord to Pharaoh and his personal advisors: for truly they are a people indulging in personal disobedience extensively without repentance.
"Put your hand", He was told, "into your bosom and it shall come out transfigured in a radiance of white divine light unharmed and all sound, and draw your hand to your side to put off the robe of fear". "These are two divine signs evincing both My Omnipotence and Authority to present to Pharaoh and his peers, for they have been a people who confirmed themselves in the horrid purpose and the ill-intention"
Put your hand inside your shirt, and it will come out brilliant white and unharmed, and hold it under the armpit to rid yourself of fear. Here are two proofs from your Lord to show to Pharaoh and his nobles; they are sinners.
Now put your hand through ˹the opening of˺ your collar, it will come out ˹shining˺ white, unblemished. And cross your arms tightly to calm your fears. These are two proofs from your Lord to Pharaoh and his chiefs. They have truly been a rebellious people.”
Insert your hand onto your chest, it will come out white without harm, and bring your arms together (over your chest) to calm your fear. So these are two proofs from your Lord for Pharaoh and his leaders, for they are sinful people.
Put your hand into your pocket: it will come out white, although unharmed. Now draw back your arm, and do not stretch it out in terror. These are two proofs from your Lord for Pharaoh and his elders. Surely, they are an ungodly people.‘
"Put your hand into your pocket; it will come out white without a blemish. Fold your wings and settle down from your fear. These are two proofs from your Lord, to be shown to Pharaoh and his elders; they have been wicked people."
Insert your hand in your garment; it will come out white, but unharmed. And hug your arms to your sides to still your fear, for those are two proofs from your Lord to Pharaoh and his inner circle. They have been defiant and disobedient people."
Insert your hand in your garment; it will come out white but unharmed. And hug your arms to your sides to still your fear, for those are two proofs from your Lord to Pharaoh and his inner circle. They have been disobedient people.”
And insert your hand in your bosom pocket, and it will come out white, without blemish, and adduct your wing to you, from the terrifying. So, these are two evidences from your Lord to Pharaoh and his chieftains. Surely, they are debauchees’ kinfolk.”
(Now) enter your hand into the your bosom, and it will come forth white (radiant) without evil, and draw your arm to yourself to ward off fear; and these (two miracles) be two proofs from your Lord unto Pharaoh and his chiefs, verily they have been a transgressing people
“Now place your hand inside your garment, and it will come out [shining] white without blemish. Then draw your arm close to your side to allay your fear. These, then, are two proofs from your Lord to Pharaoh and his nobles. They are indeed wicked people.'
"The Guidance enshrined in your heart will shine unblemished when you present it with confidence. And guard your heart against all fear. Then these two shall be your evidences from your Lord to Pharaoh and his chiefs, (the Divine Truth and your confident presentation). Verily, they are people drifting away from Moral Values."
Enter your hand into the opening of your bosom, it will come forth white without evil, and draw your hand to yourself to ward off fear: so these two shall be two arguments from your Lord to Firon and his chiefs, surely they are a transgressing people
Insert thy hand into thy bosom; it will come forth white without evil effect, and draw back thy arm toward thyself in order to still thy fear. So these shall be two proofs from thy Lord to Pharaoh and his chiefs. Surely, they are a rebellious people
Insert thy hand in thy bosom; it will come forth white, without blemish. And draw thine arms to thyself against fear. These are two proofs from thy Lord to Pharaoh and his notables. Verily they are an iniquitous people.
"Move your hand towards your chest, and it will come out white without stain (or disease), and take your hand close to your side (to guard) against fear. These are the two Signs from your Lord to Firon (Pharaoh) and to his chiefs: Verily, they are a people unruly and rebellious."
Insert your hand into your robe; it will come out white, without any blemish. And draw your arm toward yourself to ward off fear. These are two proofs from your Lord for Pharaoh and his chiefs; they are sinful people.”
Put your hand inside your pocket, and it will come out white, without blemish. And press your arm to your side, against fear. These are two proofs from your Lord, to Pharaoh and his dignitaries. They are truly sinful people.'
Insert your hand into the opening of your garment; it will come out white, without disease. And draw in your arm close to you [as prevention] from fear, for those are two proofs from your Lord to Pharaoh and his establishment. Indeed, they have been a people defiantly disobedient."
Thrust your hand in your bosom, it shall come out white, without evil; and fold to yourself your wing from fear; and those are two proofs from your Lord to Pharaoh and his chiefs; indeed, they are disobedient people.'
"Move thy hand into thy bosom, and it will come forth white without stain (or harm), and draw thy hand close to thy side (to guard) against fear. Those are the two credentials from thy Lord to Pharaoh and his Chiefs: for truly they are a peopl e rebellious and wicked."
"Move thy hand into thy bosom, and it will come forth white without stain (or harm), and draw thy hand close to thy side (to guard) against fear. Those are the two credentials from thy Lord to Pharaoh and his Chiefs: for truly they are a people rebellious and wicked."
قَالَ رَبِّ إِنِّی قَتَلۡتُ مِنۡهُمۡ نَفۡسࣰا فَأَخَافُ أَن یَقۡتُلُونِ ٣٣
Moses said, ‘My Lord, I killed one of their men, and I fear that they may kill me
He said: “My Lord! Surely, I have killed a man from them and I fear that they will kill me.
He said: My Lord! verily I have slain a man among them and I fear they shall slay me
He said: "O Lord, I have killed a man of theirs, and fear they would kill me
(Moses) said, “My Rabb, indeed I have killed someone from them, and I fear they may kill me because of this.”
He said, ´My Lord, I killed one of them and I am afraid they will kill me;
He said, ‘My Lord! Indeed I have killed one of their men, so I fear they will kill me
(Moses) said: "My Lord! I killed a person among them, so I fear that they will kill me (and not let me convey Your Message)
(Moses) said, `My Lord! I killed a person from among them (accidentally) and I fear that they will kill me (before I am able to fulfill my mission)
Said he, 'My Lord, I have indeed slain a living soul among them, and I fear that they will slay me
He said: “My Lord, I killed one of them so I am afraid that they will kill me,
Moses said: “My Lord, I have killed one of their people, I am afraid of being slaughtered by them.”
He said, “O my Lord, I have slain a person among them, so I fear they will try to slay me
He said, “My Lord, I have in fact killed one of them, and I fear lest they kill me.
Said he, 'My Lord! verily, I have killed a person amongst them, and I fear that they will kill me
He submitted, “My Lord! I killed a soul among them and I fear they will kill me.”
He said, “O my Lord! I did slay a soul from among them and therefore I fear that they will slay me.
Moses said, O Lord, verily I have slain one of them; and I fear they will put me to death
Said he, "My Lord! Verily, I have killed a person amongst them, and I fear that they will kill me
'My Lord, ' (said Moses), 'I have killed a living soul among them, and fear that they will slay me
He said, "O my Lord! truly I have slain one of them, therefore fear I lest they slay me
He said: “My Nourisher-Sustainer! I have indeed killed (without intention) from amongst them a man, so I fear that they will kill me
He said: My Lord! Truly, I killed a soul among them and I fear that they will kill me.
(Moses) said, “My Lord, I have killed a man among them, and I fear they will execute me.
Moses submitted: "Lord! I have killed one of them: I fear that they will put me to death
Moses said: "My Lord, I have killed one person from among them, and I fear that they will kill me
He said: My Lord, I killed one of them, so I fear lest they slay me
He said, “My Fosterer! I have killed a person from among them, so I fear that they will kill me,
Moses said, "My Lord! I had killed one of their men and I fear that they will kill me."
Musa (Moses) submitted: ‘O Lord, I killed one of them, so I fear they would kill me
He said: "My Lord, I have killed a person from them, so I fear that they will kill me."
He said: "My Lord, I have killed a person from them, so I fear that they will kill me.
He said: "My Lord, I have killed a person from them, so I fear that they will kill me."
He said: "My Lord, that I, I killed a self from them so I fear that they kill me."
Said [Moses] “O my Sustainer! I have slain one of them, and so I fear that they will slay me
He said, "Lord! Surely I have killed a self among them; so I fear that they will kill me
He said: My Lord! Lo! I killed a man among them and I fear that they will kill me
(Moses) said, "Lord, I have killed a man from their people and I am afraid that they will kill me
He said, .My Lord, I have killed a person from them, therefore I fear that they will kill me
He said: "My Lord! Indeed, I killed a man and I fear that they will kill me.
(Musa) said, "My Lord, I have killed one of their men. I am afraid they will kill me."
He said: "My Lord! Indeed, I killed a man and I fear that they will kill me.
And there said Mussa: "O Allah, my Creator, I killed one of them and I fear they might kill me"
Musa said, “My Lord, I killed one of their men, I fear they’ll kill me.
Moses appealed, “My Lord! I have indeed killed a man from them, so I fear they may kill me.
He said: my Lord, I killed someone from them and fear that they will kill me.
Lord,‘ said he, ‘I have killed one of their number and fear that they will kill me
He said, "My Lord, I killed one of them, and I fear lest they kill me.
He said, "My Lord, I killed one of them, and I fear they will kill me.
He said, “My Lord, I killed one of them, and I fear they will kill me.
He said, “My Lord, I have killed a soul among them, so I fear they will kill me.
He said: �My Lord! Verily I have killed one of them, so I fear that they would slay me�
He said: 'My Lord! I have killed one of them and I fear that they will kill me.
Moses said, "My Lord! I killed a man among them and I am afraid they will kill me
He said: My Lord! surely I killed one of them, so I fear lest they should slay me
Moses said, `My Lord, I killed a person from among them, and I fear that they will kill me
He said, “My Lord! Verily I have killed a soul among them, and I fear that they will slay me
He said: "O my Lord! I have killed one of their men, and I fear that they will kill me
He said, “My Lord, I have killed a man among them, so I fear they will kill me.
He said, 'My Lord, I have killed one of them, and I fear they will kill me
He said, "My Lord, indeed, I killed from among them someone, and I fear they will kill me
He said, 'My Lord! Indeed, I have killed a soul amongst them, and I fear that they will kill me.
He said: "O my Lord! I have slain a man among them, and I fear lest they slay me
He said: "O my Lord! I have slain a man among them, and I fear lest they slay me
وَأَخِی هَـٰرُونُ هُوَ أَفۡصَحُ مِنِّی لِسَانࣰا فَأَرۡسِلۡهُ مَعِیَ رِدۡءࣰا یُصَدِّقُنِیۤۖ إِنِّیۤ أَخَافُ أَن یُكَذِّبُونِ ٣٤
My brother Aaron is more eloquent than I: send him with me to help me and confirm my words- I fear they may call me a liar.’
My brother Aaron, he is more eloquent in speech than me, so send him with me as a helper to confirm me. Surely! I fear that they will deny me.”
And My brother Harun! He is more eloquent than I in speech; wherefore send him with me as a support, to corroborate me; verily I fear that they shall belie me
So send my brother Aaron with me as helper for he is more fluent than I with words, that he should affirm me, for I fear that they would call me a liar."
“My brother Aaron is more eloquent than I am in speech! Send him with me as my supporter. Indeed, I fear they will deny me.”
and my brother Harun is more eloquent than me so send him with me to support me and back me up. I am afraid they will call me a liar.´
Aaron, my brother —he is more eloquent than me in speech. So send him with me as a helper to confirm me, for I fear that they will impugn me.’
"And my brother Aaron – he is one more eloquent in speech than me, so (appointing him also as a Messenger) send him with me as a helper to confirm my truthfulness, for indeed I fear that they will deny me."
`And my brother Aaron is more fluent and eloquent in speech than I, so send him with me as a helper to bear me out (for) I fear that they will treat me as a liar.
Moreover my brother Aaron is more eloquent than I. Send him with me as a helper and to confirm I speak truly, for' I fear they will cry me lies.
and my brother Aaron, he is more eloquent in language than me, so send him with me as a support to confirm me, indeed I am afraid that they deny me.”
[Then he continued:] “As my brother Aaron is a better speaker than me, send him as my helper to deliver the message as I am afraid to be ridiculed.”
“And my brother Aaron, he is more eloquent in speech than I, so send him with me as a helper, to edify and strengthen me, for I fear that they may accuse me of falsehood.
And my brother Aaron—he is more eloquent than me, so send him with me as an assistant to confirm me; I do fear that they will disbelieve me.”
and my brother Aaron, he is more eloquent of tongue than I; send him then with me as a support, to verify me; verily, I fear that they will call me liar!
“And my brother Haroon – he is more eloquent than I am in speech, therefore in order to help me, appoint him as a Noble Messenger so that he confirms me; I fear that they will deny me.”
And my brother Aaron he is more eloquent in language than me therefore send him with me as a backup so that he may testify that I am true. Truly I fear that they will belie me.”
But my brother Aaron is of a more eloquent tongue than I am; wherefore send him with me for an assistant, that he may gain me credit; for I fear lest they accuse me of imposture
"My brother Aaron, he is more eloquent of tongue than I; send him then with me to verify (confirm, support) me. Verily, I fear that they will deny me."
Aaron my brother has a more eloquent tongue than I, (please) send him with me as a helper to confirm I speak truly, I fear that they will belie me.
My brother Aaron is clearer of speech than I. Send him, therefore, with me as a help, and to make good my cause, for I fear lest they treat me as an impostor."
And my brother Harun — he is more eloquent, in comparison to me, in speech, so send him alongwith me as a help — he will verify and confirm me. Verily I, I fear that they will belie me.”
And my brother Aaron, he is more oratorical in language than I, so send him with me as a helpmate to establish me as true. Truly, I fear that they will deny me.
“My brother Aaron is more eloquent in speech than I. Send him with me to help and verify what I say. I truly fear they will accuse me of lying.”
My brother Haroon (Aaron), he is more eloquent in speech than I: send him with me as a helper to confirm my words; I fear that they will treat me as a liar."
My brother Aaron is more eloquent in speech than I: so send him with me as a helper to confirm my truthfulness for I fear that they will reject me as a liar."
And my brother, Aaron, he is more eloquent in speech than I, so send him with me as a helper to confirm me. Surely I fear that they would reject me
and my brother Harun, he is more eloquent than me in speech, so send him with me as a helper to confirm me, I fear that they will deny me.”
"My brother Aaron can speak more clearly than me. Send him then with me as a suport to confirm what I would tell them. I am afraid they will disbelieve me."
And my brother Harun (Aaron) is more communicative and eloquent in speech than I, so send him with me as a helper that he may bear me out. And I (also) fear that they will reject me.
"And my brother Aaron is more eloquent in speech than I. So send him with me to help and to confirm me. For I fear that they will deny me."
"And my brother Aaron is more eloquent in speech than I. So send him with me to help and to confirm me. For I fear that they will deny me.
And my brother Aaron is more eloquent in speech than I. So send him with me to help and to confirm me. For I fear that they will deny me.
And my brother Aaron, he is more pronouncing/eloquent (in) tongue/speech than me, so send him with me (as) support/help he confirms me , that I , I fear that they deny me
And my brother Aaron - he is far better in speech than I am. Send him, therefore, as a helper, so that he might [more eloquently] bear witness to my speaking the truth: for I fear indeed that they will give me the lie.”
And my brother (is) Harun; (Aaron) he is more eloquent than I (am) in speech; (Literally: in tongue= regarding his tongue) so send him with me as an auxiliary to sincerely confirm me in (my speech). Surely I fear they will cry me lies."
My brother Aaron is more eloquent than me in speech. Therefor send him with me as a helper to confirm me. Lo! I fear that they will give the lie to me
My brother Aaron is more fluent then I am. Send him with me to assist me and express my truthfulness; I am afraid they will reject me"
And my brother Harun is more eloquent than me in speech; so send him with me as a helper to bear me out. I am afraid, they will give the lie to me
My brother ‘Aaron’ is more eloquent than me in speech. Thus, let him accompany me as a helper to confirm me. Lo! I (also) fear that they will not believe me.”
"My brother, Haroon, is more fluent in speech than I am. Send him along to reinforce me. He will give credence to my claim. I am afraid they will reject me."
My brother Aaron is more eloquent than me in speech. So let him accompany me as a minster to support what I say. I (also) fear that they will accuse me of lying.”
"My brother Harun (Aaron) expresses himself much better than I and he possesses the power of fluent, forcible and appropriate expression. Send him O Allah with me to be a support and to confirm my cause, for I fear they might accuse me of falsehood"
My brother, Harun, is more eloquent in speech than I am, so send him with me as a support to confirm what I say, for I fear they will reject me.”
And my brother Aaron is more eloquent than I, so send him with me as a helper to support what I say, for I truly fear they may reject me.”
And my brother Harun (Aaron) is more eloquent in speech than me, so send him with me in support to confirm me, for I fear that they will deny me.
Aaron my brother is more fluent of tongue than I; send him with me that he may help me and confirm my words, for I fear they will reject me.‘
"Also, my brother Aaron is more eloquent than I. Send him with me as a helper to confirm and strengthen me. I fear lest they disbelieve me."
My brother Aaron can speak better than I, so send him with me to support me and confirm my words. I fear they will call me a liar."
My brother Aaron can speak better than I, so send him with me to support me and confirm my words. I fear they will call me a liar.”
And my brother Aaron, he is more fluent in tongue than me, so send him with me, a supporter, to confirm me, I am afraid that they falsified me.”
And my brother Aaron, he is more eloquent in speech than I, so send him with me as an assistant, to testify me, surely I fear that they would reject me
And my brother, Aaron, is better in speech than I am. So send him with me as a helper, so that he will confirm what I say, for I fear that they will accuse me of lying.'
And my brother Aaron - he is far better in speech than I am. Send him, therefore, as a helper, so that he might more eloquently bear witness to my speaking the truth. I am afraid that they will accuse me of lying."
And my brother, Haroun, he is more eloquent of tongue than I, therefore send him with me as an aider, verifying me: surely I fear that they would reject me
`And my brother Aaron - he is more eloquent in speech than I; send him, therefore, with me as a helper that he may bear witness to my truth. I fear that they will charge me with falsehood.
And my brother, Aaron, is more eloquent than me in speech. So send him with me as a helper to confirm me, for I fear they will deny me.
"And my brother Haroon (Aaron)— He is more fluent in speech than me: So send him (also) with me as a helper, to support (and strengthen) me: Indeed, I fear that they may accuse me of lying."
Also, my brother, Aaron, is better at speaking than me, so send him with me as a helper to confirm my truth. I fear they may reject me.
And my brother Aaron, he is more eloquent than me, so send him with me, to help me, and to confirm my words, for I fear they will reject me.'
And my brother Aaron is more fluent than me in tongue, so send him with me as support, verifying me. Indeed, I fear that they will deny me."
And my brother Aaron, he is more eloquent of tongue than I; so send him with me as a support, to verify me; indeed, I fear that they will call me a liar.'
"And my brother Aaron - He is more eloquent in speech than I: so send him with me as a helper, to confirm (and strengthen) me: for I fear that they may accuse me of falsehood."
"And my brother Aaron - He is more eloquent in speech than I: so send him with me as a helper, to confirm (and strengthen) me: for I fear that they may accuse me of falsehood."
قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِیكَ وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنࣰا فَلَا یَصِلُونَ إِلَیۡكُمَا بِءَایَـٰتِنَاۤۚ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلۡغَـٰلِبُونَ ٣٥
God said, ‘We shall strengthen you through your brother; We shall give you both power so that they cannot touch you. With Our signs you, and those who follow you, will triumph.’
Allah said: “I will strengthen your arm with your brother and give power to both of you so that they shall not reach you. (Proceed) with Our signs. You 2 and those who follow you will be the victors.”
He said: We shall indeed strengthen thine arm with thy brother, and We shall vouchsafe unto you authority, so that they shall not be able to come up to you. Go forth with Our signs! Ye twain and those who follow you, shall be the victors
(And) God said: "We shall strengthen your arm with your brother, and give you power with Our signs and give you authority, so that they will not be able to harm you. Both of you and your followers will be victorious."
(Allah) said, “We will strengthen your arm through your brother and We shall give you both such a power that they shall not be able to reach you (Our signs)! You two and those who follow you shall prevail.”
He said, ´We will reinforce you with your brother and by Our Signs will give you both authority, so that they will not be able to lay a hand on you. You and those who follow you will be the victors.´
He said, ‘We will strengthen your arm by means of your brother, and invest both of you with such authority that they will not touch you. With the help of Our signs, you two, and those who follow the two of you, shall be the victors.’
He said: "We will strengthen you through your brother and will invest both of you with power and authority; and they will not be able to reach you (with any harm they intend) from awe of Our signs (miracles). You two, and all who follow you, will be the victors."
(God) said, `We will surely strengthen your arm with your brother and We will give both of you so much power that they shall not reach you (to do you harm). So (go armed) with Our signs; you two and your followers will come out victorious.
Said He, 'We will strengthen thy arm by means of thy brother, and We shall appoint. to you an authority, so that they shall not reach you because of Our signs; you, and whoso follows you, shall be the victors.
He (God) said: “We are going to strengthen your arm with your brother, and We give you both a reason so they would not touch either of you, and because of Our miracles you two and those who follow you will be the winners.”
The Lord replied: “I will send your brother with you so that you feel stronger. I will give you both such a powerful image that no one will dare to harm you. With my miracles, you and your followers will have the final victory
He said, “We will certainly strengthen your arm through your brother, and invest you both with authority, so they will not be able to touch you. With Our sign you will triumph, you two as well as those who follow you.
He said, “We will strengthen yoursg shoulder with your brother and give youdl authority so they will not be able to reach you. With Our signs, youdl and those who follow you will be the overcomers.”
Said He, 'We will strengthen thine arm with thy brother; and we will make for you both authority, and they shall not reach you in our signs; ye two and those who follow you shall gain the upper hand.
He said, “We will soon strengthen your arm with your brother, and give you both dominance, so they will not be able to harm you; due to Our signs; you both, and those who will follow you, will be victorious.”
He said, “We shall strengthen your arm through your brother and We will assign unto both of you an authority so they cannot get at you two [to harm you]. Through Our signs the two of you and whoever follows you would be the victorious.”
God said, We will strengthen thine arm by thy brother, and We will give each of you extraordinary power, so that they shall not come up to you, in our signs. Ye two, and whoever shall follow you, shall be the conquerors
He said, "We will strengthen your arm with your brother; and We give you both authority (or power), and they shall not reach (touch) you for Our signs (they will make you triumphant). You two and those who follow you shall gain the upper hand."
He said: 'We will strengthen your arm with your brother, and appoint for you both an authority so that they shall not reach you. With our signs you and those who follow you shall be the victors
He said, "We will strengthen thine arm with thy brother, and we will give power unto you both, and they shall not equal you in our signs. Ye twain and they who shall follow you, shall gain the day."
(Allah) said: “Soon We will strengthen your arm through your brother and set for both of you a shield, so they shall not close-up to either of you. With Our Ayaat, you two and whoever followed you two will be the victors (i.e., those who prevail).”
He said: We will strengthen thy arm through thy brother and assign to you both authority so that they reach not out to you both. With Our signs, you two and whoever followed you two will be the ones who are victors.
(Allah) said, “We will certainly encourage you through your brother. We will give both of you power so that they will not be able to touch you. With Our signs, You and those who follow you will win.”
Allah replied: "We will certainly strengthen your arm with your brother and give both of you such authority that they shall not be able to harm you. Now proceed with Our signs. You, and those who follow you, will surely triumph."
He said: "We will certainly strengthen you through your brother and will invest both of you with such power that they shall not be able to hurt you. With the help of Our Signs the two of you and your followers will prevail."
He said: We will strengthen thine arm with thy brother, and We will give you both an authority, so that they shall not reach you. With Our signs, you two and those who follow you, will triumph
He said, “We will strengthen your arm with your brother, and assign authority to both of you, so that they will not be able to advance towards you because of Our signs. Both of you and those who follow you two will be victorious.”
Allah said, "We will strengthen your arm with your brother's. And We will create for you both a shield so that they cannot reach out to you. With Our signs, you two, and those who follow you, will be the winners."
(Allah) said: ‘We shall strengthen your arm with your brother and shall create for both of you dread and dominance (in the hearts of the people and in the impact of your endeavours). So they will not be able to reach you (to do harm) because of Our signs. You two and your followers will triumph and prevail.
He said: "We will strengthen you with your brother, and We will provide you both with authority. Thus, they will not be able to touch either one of you. With Our signs, the two of you, along with those who follow you, will be the victors."
He said: "We will strengthen you with your brother, and We will provide you both with authority. Thus, they will not be able to touch either one of you. With Our signs, the two of you, along with those who follow you, will be the victors.
He said: "We will strengthen you with your brother, and We will provide you both with authority. Thus, they will not be able to touch either one of you. With Our signs, the two of you, along with those who follow you, will be the victors."
(He said): "We will strengthen/support your upper arm/assistance (give you confidence) with your brother, and We will make/put for you (B) power/control , so they do not reach to you (B), with Our verses/evidences/signs, you (B) and who followed you (B) (are) the defeators/conquerors."
Said He: “We shall strengthen thine arm through thy brother, and endow both of you with power, so that they will not be able to touch you: by virtue of Our messages shall you two, and all who follow you, prevail!”
Said He, "We will soon uphold your arm (Literally: your upper arm; i.e., strengthen you) by (means) of your brother, and We will set up for you (both) an all-binding authority so that they will not get to you. With Our signs you (both) and whoever closely follow you (both) are the over comers."
He said: We will strengthen thine arm with thy brother, and We will give unto you both power so that they cannot reach you for Our portents. Ye twain, and those who follow you, will be the winners
The Lord said, "We will support you by your brother and will grant you such prestige that no one will dare to approach anyone of you. By the help of Our miracles both you and your follower will certainly triumph."
He (Allah) said, .We will strengthen your arm with your brother, and will give both of you such a power that they will have no access to you (to cause any harm) because of Our signs. You and your followers will be the victors
Allâh said: "We will strengthen your arm through your brother; and We will give you both supremacy so they will not be able to reach you. By Our Signs (of power and glory), you and those who follow you, will be the victorious.”
(Allah) said, "We will bolster your strength with your brother, and We will grant you the power so they would be unable to hurt you. Because of Our signs, you two and those who follow you will triumph!"
Allâh said: "We will strengthen your arm through your brother and give you both supremacy so they will not be able to harm you. With Our Signs, you and those who follow you will be the victorious.”
Allah said: "We will strengthen you by a main stay, your brother Harun, who will be your right arm and We will impart to you divine power and authority so that they shall not be able to apply themselves ever to that degree which is level with your delegated capacities. Victory shall sit on your helm, you and your brother, and the helm of all those who fall in line with you"
Allah said, “We shall strengthen your arm with your brother and give you both authority, so that they don’t harm you; because of Our signs, the two of you and whoever follows you will be victorious.
Allah responded, “We will assist you with your brother and grant you both authority, so they cannot harm you. With Our signs, you and those who follow you will ˹certainly˺ prevail.”
He said: We will strengthen your support with your brother and give you both authority, so they will not get to you; with Our signs you both and those who follow you will be the winners.
He replied: ‘We will strengthen your arm with your brother, and will bestow such power on you both, that none shall reach you. Set forth, with Our signs. You, and those who follow you, shall surely triumph.‘
He said, "We will strengthen you with your brother, and we will provide you both with manifest authority. Thus, they will not be able to touch either one of you. With our miracles, the two of you, together with those who follow you, will be the victors."
[God] said, "We will strengthen you through your brother and We shall give you both power so that they cannot touch you. With our signs, you and those who follow you will be victorious."
[God] said, “We will strengthen you through your brother, and We shall give you both power so that they cannot touch you. With our signs, you and those who follow you will be victorious.”
He said, “We will strengthen your arm with your brother, and We will set up a sultan for you, so they will not reach you with Our verses, you and whoever follow you are the predominant.”
(Allah) said: �We will strengthen your arm with your brother, and We will give you both an authority, so that they shall not reach you; (go) with Our signs; you two and those who follow you two shall be the triumphant�
Said He: “We shall strengthen your arm with your brother, and will endow both of you with power, so that they will not be able to touch you. By virtue of Our signs shall you two and those who follow you prevail.'
God said, "We shall strengthen your abilities with your brother, and We will give both of you power that they will not be able to touch you. By Our Commands! You shall triumph, - you two as well as those who follow you."
He said: We will strengthen your arm with your brother, and We will give you both an authority, so that they shall not reach you; (go) with Our signs; you two and those who follow you shall be uppermost
God said, `We will strengthen thine arm with thy brother, and WE will give power to you both so that they shall not reach you. So go with Our Signs. You two and those who follow you will prevail.
He said, “We shall strengthen thine arm through thy brother, and We shall grant an authority for both of you, such that they shall not reach you. With Our signs, you and those who follow you shall be the victors.
(Allah) said: "We will certainly (strengthen you,) make your arm strong through your brother, and trust you both with power (and authority), so that they will not be able to touch you: With Our Signs (verses), both of you, and those who follow you— Will be the victorious."
He replied, “We will strengthen you with your brother, and We will grant both of you authority, so they can’t harm you. With Our signs, you and those who follow you will be the victorious.”
He said, 'We will strengthen your arm with your brother, and We will give you authority, so they will not touch you. By virtue of Our signs, you and those who follow you will be the triumphant.'
[ Allah ] said, "We will strengthen your arm through your brother and grant you both supremacy so they will not reach you. [It will be] through Our signs; you and those who follow you will be the predominant."
He said, 'We will strengthen your arm with your brother; and We will make for you both authority, and they shall not reach you. With Our signs, you two and those who follow you shall be the overcomers.'
He said: "We will certainly strengthen thy arm through thy brother, and invest you both with authority, so they shall not be able to touch you: with Our Sign shall ye triumph,- you two as well as those who follow you."
He said: "We will certainly strengthen thy arm through thy brother, and invest you both with authority, so they shall not be able to touch you: with Our Sign shall ye triumph,- you two as well as those who follow you."
فَلَمَّا جَاۤءَهُم مُّوسَىٰ بِءَایَـٰتِنَا بَیِّنَـٰتࣲ قَالُوا۟ مَا هَـٰذَاۤ إِلَّا سِحۡرࣱ مُّفۡتَرࣰى وَمَا سَمِعۡنَا بِهَـٰذَا فِیۤ ءَابَاۤىِٕنَا ٱلۡأَوَّلِینَ ٣٦
But when Moses came to them with Our clear signs, they said, ‘These are mere conjuring tricks; we never heard this from our forefathers.’
When Moses came to them (Pharaoh and his chiefs) with Our clear signs, they said: “This is nothing but invented magic. We never heard this from our forefathers.”
Then when Musa came unto them with Our manifest signs, they said: this is naught but magic fabricated; and we heard not of this among our fathers of old
But when Moses came to them with Our clear signs they said: "This is nothing but magic he has contrived, for we have not heard of this from our fathers of old."
When Moses came to them as Our clear proofs, they said, “This is contrived magic! We did not hear such things from our forefathers.”
But when Musa brought them Our Clear Signs they said, ´This is nothing but trumped-up magic. We never heard anything like this among our earlier forefathers.´
When Moses brought them Our manifest signs, they said, ‘This is nothing but concocted magic. We never heard of such a thing among our forefathers.’
When Moses came to them (the Pharaoh and his chiefs) with Our manifest signs, they said: "This (that you show as miracles to prove your Messengership) is nothing but sorcery contrived. And we never heard this (the call to Him Whom you call the Lord of the worlds) in the time of our forefathers of old."
So when Moses came to them (- the people of Pharaoh) with Our clear signs they said, `This is but a forged and unprecedented fraud. We never heard such a thing in the time of our forefathers.
So when Moses came to them with Our signs, clear signs, they said, 'This is nothing but a forged sorcery. We never heard of this among our fathers, the ancients.
So, when Moses came up to them with Our clear signs, they said: “This is nothing but fabricated magic, and we did not hear of this from our forefathers.”
When Moses came to them with My undeniable miracles, they said: “These performances are nothing but illusive magic; we have never heard such none senses [the oneness of God, Day of Judgment, Heaven and Hell, etc.] from our forefathers
When Moses came to them with Our clear signs they said, “This is nothing but creative illusions. But never did we hear of this among our ancestors.
So when Moses came to them with Our signs, evident, they said, “This is nothing but fabricated sorcery, and We never heard of this among our ancient forefathers.”
And when Moses came to them with our manifest signs, they said, 'This is only sorcery devised; and we have not heard of this amongst our fathers of yore.
Therefore when Moosa came to them with Our clear signs they said, “This is nothing but invented magic, and we never heard anything like this among our forefathers.”
But when Moses came to them with Our clear signs they said, “This is nothing but a contrived magic and we have never heard the like of this in the time of our forefathers.”
And when Moses came unto them with our evident signs, they said, this is no other than a deceitful piece of sorcery: Neither have we heard of any thing like this among our fore-fathers
And when Moses came to them with Our manifest signs, they said, "This is naught but invented magic; we have not heard of this amongst our forefathers."
And when Moses came to them with Our clear signs, they said: 'This is nothing but forged sorcery. We have never heard of this among our fathers, the ancients.
And when Moses came to him with our demonstrative signs they said, "This is nought but magical device. We never heard the like among our sires of old."
So when Musa came to them with Ayaatina Bayyinatin (‘Our Manifest Signs’), they said: “This is not but forged magic; and we did not hear about this (type of counsellings and admonitions) among our initial fathers.”
Then, when Moses drew near them with Our signs, clear portents, they said: This is nothing but forged sorcery. We heard not of this from our fathers, the ancient ones.
When Moses came to them with Our evident signs, they said, “This is nothing but magical illusion. We never heard of anything like this from our ancestors.”
When Moses came to them (Pharoah and his chiefs) with Our clear signs and invited them to Islam, they said: "This is nothing but baseless sorcery; we never heard such a thing in the time of our forefathers."
But when Moses came to them with Our Clear Signs, they said: "This is nothing but a magic that has been contrived. We never heard anything like it from our ancestors of yore."
So when Moses came to them with Our clear signs, they said: This is nothing but forged enchantment, and we never heard of it among our fathers of old
So when Musa came to them with Our clear signs, they said, “This is nothing but forged magic and we have not heard of this among our ancient fathers.”
Then as Moses came to them with Our clear signs, they said, "This is nothing but concocted magic. We had not heard of such a thing from our forefathers."
So when Musa (Moses) came to them with Our clear and enlightening Signs, they said: ‘This is nothing but invented magic; we (never) heard of these things amongst our ancestors.
So when Moses went to them with Our clear signs, they said: "This is nothing but fabricated magic; nor did we hear of this from our fathers of old!"
So when Moses went to them with Our clear signs, they said: "This is nothing but fabricated magic; nor did we hear of this from our fathers of old!
So when Moses went to them with Our clear signs, they said: "This is nothing but fabricated magic; nor did we hear of this from our fathers of old!"
So when Moses came to them with Our evidences/signs evidences, they said: "What (is) that except magic/sorcery fabricated/cut and split, and We did not hear with that in our fathers/forefathers, the first/beginning."
But as soon as Moses came unto them with Our clear messages [Pharaoh and his great ones] said: “All this is nothing but spellbinding eloquence devised [by man]: and never did we hear [the like of] this, [nor has it ever been heard of] in the time of our forebears of old!”
So as soon as Musa (Moses) came to them with Our supremely evident signs, they said, "In no way is this anything except a fabricated sorcery; and in no way have we heard of this among our earliest fathers."
But when Moses came unto them with Our clear tokens, they said: This is naught but invented magic. We never heard of this among our fathers of old
When Moses came to them with Our miracles, they said, "These are only invented magic. We have never heard of such things from our fathers"
So when Musa came to them with Our clear signs, they said, .This is nothing but a forged magic, and we have never heard of such a thing happening in the days of our forefathers
But when ‘Moses’ came to them with Our Signs as intelligible and conclusive proofs, they said: "This is nothing but a fabricated sorcery (and devilry). We never heard of such a thing among our forefathers."
But when Musa brought to them Our clear signs, they said, "This is only a trumped up magic. Such things were never heard of during the times of our forefathers!"
But when Moses came to them with Our irrefutable Signs, they said: "This is nothing but a fabricated sorcery (and devilry). We never heard of such a thing among our forefathers."
And when Mussa presented to them Our convincing divine signs with distinct apprehension of all that they involve, they said: "This is indeed nothing but witchcraft fabricated for deception. We never heard of such things discussed by our fathers"
When Musa came with Our clear signs to them, they said, “This is nothing but clever tricks of magic; and we never heard this message from our forefathers.”
But when Moses came to them with Our clear signs, they said ˹arrogantly˺, “This is nothing but conjured magic ˹tricks˺. We have never heard of this in ˹the history of˺ our forefathers.”
Then when Musa (Moses) came to them with Our clear signs they said: this is only invented magic and we have not heard this from our forefathers.
And when Moses came to them with Our veritable signs, they said: ‘This is nothing but sorcery contrived; nor have we heard of the like among Our forefathers.‘
When Moses went to them with our proofs, clear and profound, they said, "This is fabricated magic. We have never heard of this from our ancient ancestors."
But when Moses came to them with Our clear signs, they said, "This is only false magic. We have not heard of this from our forefathers."
But when Moses came to them with Our clear signs, they said, “This is only false magic. We have not heard of this from our forefathers.”
So, when Moses came to them with Our proof verses, they said, “This is nothing except slandered magic, and We did not hear this in our former parents.”
So when Moses came to them with Our clear signs, they said: �This is nothing but a forged sorcery, and we never heard of it amongst our fathers of old�
When Moses came to them with Our clear signs, they said: 'This is nothing but forged sorcery. Never did we hear of the like of this among our forefathers of old.'
But as soon as Moses came to them with Our clear Messages, they said, "This is a mysteriously fabricated lie. We have never heard such sermon from our ancestors."
So when Musa came to them with Our clear signs, they said: This is nothing but forged enchantment, and we never heard of it amongst our fathers of old
And when Moses came to them with Our clear Signs, they said, `This is nothing but a forged sorcery, and we never heard the like of this among our forefathers.
But when Moses brought them Our clear signs, they said, “This is naught but fabricated sorcery. We heard this not among our fathers of old.
Then when Musa (Moses) came to them with Our Clear Signs (verses), they said: "This is nothing but magic made up (for us): We never heard (anything) like this from our fathers of the past!"
But when Moses came to them with Our clear signs, they said, “This is nothing but fabricated magic; we’ve never heard of such from our forefathers.”
But when Moses came to them with Our signs, clear and manifest, they said, 'This is nothing but fabricated magic, and We never heard of this from our ancestors of old.'
But when Moses came to them with Our signs as clear evidences, they said, "This is not except invented magic, and we have not heard of this [religion] among our forefathers."
And when Moses came to them with Our signs, clear proofs, they said, 'This is not except invented magic; and we have not heard of this amongst our forefathers.'
When Moses came to them with Our clear signs, they said: "This is nothing but sorcery faked up: never did we head the like among our fathers of old!"
When Moses came to them with Our clear signs, they said: "This is nothing but sorcery faked up: never did we head the like among our fathers of old!"
وَقَالَ مُوسَىٰ رَبِّیۤ أَعۡلَمُ بِمَن جَاۤءَ بِٱلۡهُدَىٰ مِنۡ عِندِهِۦ وَمَن تَكُونُ لَهُۥ عَـٰقِبَةُ ٱلدَّارِۚ إِنَّهُۥ لَا یُفۡلِحُ ٱلظَّـٰلِمُونَ ٣٧
Moses said, ‘My Lord knows best who comes with guidance from Him and who will have the final Home: wrongdoers will never succeed.’
Moses said: “My Lord knows the one best who comes with guidance from Him, and who will have the happy end in the Hereafter. Surely, the wrongdoers will not be successful.”
And Musa said: My Lord best knoweth him who bringeth guidance from before Him and him whose will be the happy end of the Abode. Verily the wrong-doers shall not thrive
But Moses said: "My Lord knows well who has come with guidance from Him, and for whom is the guerdon of Paradise. But surely the wicked will not prosper."
Moses said, “My Rabb knows better who has come from Him as True guidance and whose the abode shall be in the end... Indeed, the wrongdoers will not be liberated.”
Musa said, ´My Lord knows best who has come with guidance from Him and who will have the best Home in the end. The wrongdoers will certainly not be successful.´
Moses said, ‘My Lord knows best who brings guidance from Him, and in whose favour the outcome of that abode will be. The wrongdoers will not be felicitous.’
(Moses) said: "My Lord knows best who has come with the true guidance from Him, and to whom the ultimate abode of happiness will belong (both in the world and in the Hereafter). Surely, the wrongdoers do not prosper, (nor attain their goals)."
And Moses said, `My Lord knows best who it is that has brought true guidance from Him, and who shall meet a good end in this world (and will have the reward of final abode in the Hereafter). The truth is that these wrongdoers shall never prosper.
But Moses said, 'My Lord knows very well who comes with the guidance from Him, and shall possess the Ultimate Abode; surely the evildoers will not prosper.
And Moses said: “My Lord knows best who brings the guidance from Him, and who has the final home, indeed the wrongdoers would not succeed.”
Moses told them: “My Lord knows what kind of a person I am that He has sent me to you as His Messenger [I am not a magician]. God knows very well who will be victorious in the end. The fact of the matter is, the wicked ones never succeed.”
Moses said, “My Lord knows best who it is that comes with guidance from Him, and whose end will be best in the hereafter. Certainly the wrongdoers will not prosper.
Thus Moses said, “My Lord knows better of the one who brings guidance from Him and who will have the future outcome of the Home; indeed, the unjust never succeed.”
Moses said, 'My Lord knows best who comes with guidance from Him, and whose shall be the issue of the abode. Verily, the unjust shall not prosper!
And said Moosa, “My Lord well knows him who has brought guidance from Him, and for whom will be the abode the Hereafter; indeed the unjust never attain success.”
And Moses said, “My Lord knows best who has come with guidance from His presence and for whom will be the home of good ending. Truly it is true that those who wrong their souls will not prosper.”
And Moses said, My Lord best knoweth who cometh with a direction from Him; and who shall have success in this life, as well as the next: But the unjust shall not prosper
Moses said, "My Lord is best aware of who comes with guidance from Him, and whose end shall be the best. Verily, the unjust shall not be successful."
Moses replied: 'My Lord knows well who brings guidance from Him and who shall possess the Last Residence. The harmdoers will not prosper.
And Moses said, "My Lord best knoweth on whom He hath bestowed His guidance, and whose shall be the recompense of the abode of Paradise. Verily, the wicked shall not prosper."
And Musa said: “My Nourisher-Sustainer knows better about that who came with the Guidance from His Presence, and that for whom becomes a happy ending in the staying-place (of the Hereafter). Certain it is that the transgressors do not attain success .
Moses said: My Lord is greater in knowledge of who drew near with guidance from Him and what will be the Ultimate End in the Abode. Truly, the ones who are unjust will not prosper.
Moses said, “My Lord knows best who comes with guidance from Him and whose end will be best in the hereafter. Certainly, the sinners will not prosper.”
Moses stated: "My Lord knows best who it is that comes with guidance from Him and who will gain the reward of the hereafter; surely the wrongdoers will not attain felicity."
Moses replied: "My Lord knows best who comes with guidance from Him, and also whose end will be the best in the Hereafter. As for the wrongdoers, they shall not prosper."
And Moses said: My Lord knows best who comes with guidance from Him, and whose shall be the good end of the abode. Surely the wrongdoers will not be successful
And Musa said, “My Fosterer knows best about him who comes with guidance from Him and foe whom is the final (good) home. And those who are unjust will certainly not be successful.”
And Moses said, "My Lord knows as to who brings guidance from Him, and for whom will be the heavenly abode in the Hereafter. Indeed! The wicked shall not succeed."
And Musa (Moses) said: ‘My Lord knows best the one who has brought guidance from Him, and (also) the one for whom the House of the Hereafter will be the (best) end. Surely, the wrongdoers will not prosper.
And Moses said: "My Lord is fully aware of who has brought the guidance from Him, and who will have the best deal in the Hereafter. The wicked never succeed."
And Moses said: "My Lord is fully aware of who has come with the guidance from Him, and who will have the best deal in the Hereafter. The wicked never succeed.
And Moses said: "My Lord is fully aware of who has come with the guidance from Him, and who will have the best deal in the Hereafter. The wicked never succeed."
And Moses said: "My Lord (is) more knowledgeable with (about) who came with the guidance from at Him, and who the house's/home's end/turn (result) be for him; that He does not make the unjust/oppressive succeed/win."
And Moses replied: “My Sustainer knows best as to who comes with guidance from Him, and to whom the future belongs! Verily, never will evildoers attain to a happy state!”
And Musa said, "My Lord knows best who comes with the guidance from His Providence and who will have the Home of the (Ultimate) End; surely the unjust will not prosper."
And Moses said: My Lord is Best Aware of him who bringeth guidance from His presence, and whose will be the sequel of the Home (of bliss). Lo! wrong-doers will not be successful
Moses said, "My Lord knows best who has received guidance from Him and who will achieve a happy end. The unjust ones certainly will have no happiness."
Musa said, .My Lord is best aware of the one who has brought guidance from Him and who is going to meet the best end of the abode. It is certain that the wrongdoers will not succeed
‘Moses’ said: "My Lord knows best him who came with guidance (into all the truth) from Him, and to whom the ultimate abode of ecstasy will be his ( in the ‘Hereafter’). Surely those who are grossly unfair and morally wrong will never ever achieve a blissful life/ or gain eternal salvation..”
Musa said, "My Lord knows quite well all those who brought the guidance from Him. They would have the happy consequences in the afterlife. The wrongdoers (on the other hand) shall not prosper."
And Moses said: "My Lord knows the one who brings the Knowledge of Truth from Him, and the one who shall have the ultimate abode of ecstasy (in the Hereafter). Indeed, those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims will never achieve their aims.
" It is only Allah," said Mussa, "Who knows those whom He sent with the spirit of truth guiding into all truth and He knows those who are destined to win the bliss Hereafter when the wrongful of actions shall not find one single instance of physical or spiritual prosperity."
Musa said, “My Lord knows best who comes from Him with His guidance and who will enjoy the Final Abode; but the wrongdoers won’t succeed.”
Moses responded, “My Lord knows best who has come with ˹true˺ guidance from Him and will fare best in the end. Indeed, the wrongdoers will never succeed.”
And Musa (Moses) said: my Lord knows best who comes with the guidance from Him and to whom belongs the final abode, for the wrongdoers do not succeed.
Moses said: ‘My Lord knows best the man who brings guidance from His presence and gains the recompense of the life to come. The wrongdoers shall never succeed.‘
Moses said, "My Lord knows best who brought the guidance from Him, and who will be the ultimate victors. Surely, the transgressors never succeed."
Moses said, "My Lord knows best who has come with guidance from Him and whose end will be best in the Hereafter. Those who are unjust do not succeed."
Moses said, “My Lord knows best who has come with guidance from Him and whose end will be best in the Hereafter. Those who are unjust do not succeed.”
And Moses said, “My Lord is knower with who brings with the guidance from Him, and who will be for him the home’s consequence. Surely the oppressors will not gain.”
And Moses said: �My Lord knows best who comes with guidance from unto Him, and whose end will be best in the Hereafter, verily the unjust will not prosper�
Moses replied: “My Lord knows best who comes with guidance from Him, and to whom the future belongs. Never will the evildoers be successful.'
And Moses replied, "My Lord is best Aware as to who comes with Guidance from Him, and to whom the future belongs. Verily, the oppressors do not attain a happy state of mind."
And Musa said: My Lord knows best who comes with guidance from Him, and whose shall be the good end of the abode; surely the unjust shall not be successful
Moses said, `My Lord knows best who it is that has brought guidance from HIM, and whose will be the reward of the final abode. Verily, the wrongdoers never prosper
Moses said, “My Lord knows best who brings guidance from Him, and whose end is the Abode. Truly the wrongdoers will not prosper.
Musa (Moses) said: "My Lord knows well who comes with guidance from Him and whose end will be the best in the Hereafter: It is sure that the wrongdoers will not prosper."
Moses responded, “My Lord knows best who brought guidance from Him, and to whom the ultimate home will belong. The wrongdoers won’t succeed.”
Moses said, 'My Lord is well aware of him who brings guidance from Him, and him who will have the sequel of the abode. The wrongdoers will not succeed.'
And Moses said, "My Lord is more knowing [than we or you] of who has come with guidance from Him and to whom will be succession in the home. Indeed, wrongdoers do not succeed."
And Moses said, 'My Lord knows best who comes with guidance from Him, and whose shall be the end of the abode; indeed, the unjust shall not prosper.'
Moses said: "My Lord knows best who it is that comes with guidance from Him and whose end will be best in the Hereafter: certain it is that the wrong-doers will not prosper."
Moses said: "My Lord knows best who it is that comes with guidance from Him and whose end will be best in the Hereafter: certain it is that the wrong-doers will not prosper."
وَقَالَ فِرۡعَوۡنُ یَـٰۤأَیُّهَا ٱلۡمَلَأُ مَا عَلِمۡتُ لَكُم مِّنۡ إِلَـٰهٍ غَیۡرِی فَأَوۡقِدۡ لِی یَـٰهَـٰمَـٰنُ عَلَى ٱلطِّینِ فَٱجۡعَل لِّی صَرۡحࣰا لَّعَلِّیۤ أَطَّلِعُ إِلَىٰۤ إِلَـٰهِ مُوسَىٰ وَإِنِّی لَأَظُنُّهُۥ مِنَ ٱلۡكَـٰذِبِینَ ٣٨
Pharaoh said, ‘Counsellors, you have no other god that I know of except me. Haman, light me a fire to bake clay bricks, then build me a tall building so that I may climb up to Moses’ God: I am convinced that he is lying.’
Pharaoh said: “O chiefs! I don’t know that you have any one worthy of worship other than me. O Haman! Kindle for me (a fire) on clay (to bake bricks) and set up a lofty tower for me so that I may look at the deity of Moses; and surely, I think that he (Moses) is one of the liars.”
And Fir'awn said: O chiefs! know not of a god for you except me. Wherefore light thou for me, O Haman! clay, and make me a lofty tower that I may ascend unto the God of Musa; and verily I imagine him to be of the liars
The Pharaoh said: "O nobles, I am not aware of any other lord of yours but myself. So, O Haman, fire some clay (bricks) to build a tower for me that I may mount up (and see) the God of Moses; for I think he is a liar."
The Pharaoh said, “O nobles... I know of no god for you besides myself! O Haman, burn a fire of bricks and build (with bricks) a high tower for me, perhaps I will climb it and see Moses’ Supreme God! But in truth, I think he is of the liars!” (The Pharaoh, who had attained the ancient knowledge of the reality, chose to use this in favor of his bodily existence and bodily pursuits rather than using it to observe the comprehensiveness of consciousness upon existence, and thus fell to the state of the inciting self. This is why rather than conveying the knowledge of the reality to him and calling him to believe in Allah, Moses warns him by calling him to believe in the ‘Rabb of the worlds.’ In other words, he invites him to believe in the Names, which are manifest throughout, and administer the entire existence, rather than experiencing his understanding of this unity through his corporeality.)
Pharaoh said, ´Council, I do not know of any other god for you apart from Me. Haman, kindle a fire for me over the clay and build me a lofty tower so that perhaps I may be able to climb up to Musa´s god! I consider him a blatant liar.´
Pharaoh said, ‘O [members of the] elite! I do not know of any god that you may have other than me. Haman, light for me a fire over clay, and build me a tower so that I may take a look at Moses’ god, and indeed I consider him to be a liar!’
The Pharaoh (turned to the chiefs and) said: "O you nobles! I do not know that you have another deity than me. Well, then, O Haman, kindle (the furnace) for me to bake bricks, and make me a lofty tower so that I may have a look at the God of Moses, though I surely think that he is a liar."
And Pharaoh said, `O chiefs of my court! I know for you no god other than myself. And O Haman! light a fire for me on (the bricks of) clay and get a high building, (high like a tower) be built for me that I may (by climbing over it) have a look at the God of Moses, for I take him to be certainly of those who tell lies.
And Pharaoh said, 'Council, I know not that you have any god but me. Kindle me, Haman, a fire upon the clay, and make me a tower, that I may mount up to Moses' god; for I think that he is one of the liars.
And Pharaoh said: “Counselors, I do not know of any god for you other than me, so Haman light me a fire for me over the clay (to bake bricks), then make me a palace so I may look at god of Moses, and indeed I think of him as one of the liars.”
Then Pharaoh turned to his chief administrators and said: “I am your only god. You Hamaan, make me the tallest tower so that I climb up and see this God that Moses is talking about. I am sure that he has fabricated all these stories.”
Pharaoh said, “O advisers, no god do I know for you but myself. Therefore, O Haman, light me a kiln to bake bricks out of clay, and build me a lofty palace, that I may mount up to the God of Moses, but as far as I am concerned, I think Moses is a liar.
And Pharaoh said, “O chiefs, I have never known of any god for you other than me. So fire-up clay-bricks for me, O Haman, and build me a tower, that perhaps I may view the God of Moses, though I definitely think he is of the liars.”
And Pharaoh said, 'O ye chiefs! I do not know any god for you except me; then set fire, O Haman! to some clay and make for me a tower, haply I may mount up to the God of Moses; for, verity, I think he is of those who lie!
And Firaun said, “O court members! I do not know of any other God for you, except myself; therefore, O Haman, build a lofty palace for me by baking concrete in order that I may sneak a look at the God of Moosa - and according to me, he is indeed a liar.”
And Pharaoh said, “O you the chieftains! I know not of any deity for you other than I so O you Hamaan! Kindle for me a fire to bake the clay and make for me a tower so that I may take a look at the deity of Moses but I truly do think that he is one of the liars.”
And Pharaoh said, O princes, I did not know that ye had any other god besides me. Wherefore do thou, O Haman, burn me clay into bricks; and build me a high tower, that I may ascend unto the God of Moses: For I verily believe him to be a liar
And Pharaoh said, "O you chiefs! I know of no God for you except me; then set me a Fire, O Haman! To bake some clay and make for me a tower, so that I may mount up to the God of Moses; for, verily, I think he is of those who lie!"
'Assembly, ' said Pharaoh, 'I do not know that you have any god except me! ' 'O Haman, kindle a fire upon clay and make me a tower so that I can climb to see the God of Moses, I think that he is one of the liars!
And Pharaoh said, "O ye nobles, ye have no other God that I know of but myself. Burn me then, Haman, bricks of clay, and build me a tower that I may mount up to the God of Moses, for in sooth, I deem him a liar."
And Firaun said: “O you chiefs! I knew not for you any god other than me; so prepare for me energy-power, O Haman, on the ground, then build and manufacture for me a Sarhan in order that I catch information about the Ilah (God) of Musa; and surely, indeed, I regard him out of the liars.”
And Pharaoh said: O Council! I knew not of any god for you other than me so kindle for me, O Haman, a fire on the clay and make a pavilion for me so that perhaps I will peruse the God of Moses. And, truly, I think that he is among the ones who lie.
Pharaoh said, “O Chiefs, I know of no god for you other than myself. Haman, ignite for me [a kiln] for baking clay [into bricks] and build me a tall tower so that I may climb to meet the God of Moses. I certainly think (Moses) is a liar.”
Pharoah said: "O Chiefs! You have no other god that I know of, except myself. O Haman! Bake for me bricks from clay and build me a high tower so that I may climb it to see the God of Moses; most surely I think him to be one of the liars."
Pharaoh said: "O nobles, I do not know that you have any god beside myself. Haman, bake bricks out of clay and build a lofty palace for me so that I may mount up and be able to observe the god of Moses, even though I believe that Moses is a liar."
And Pharaoh said: O chiefs, I know no god for you besides myself; so kindle a fire for me, O Haman, on (bricks of) clay, then prepare for me a lofty building, so that I may obtain knowledge of Moses’ God, and surely I think him a liar
And Firawn said, “O you chiefs! I do not know of any god for you other than me, so O Haman! put the fire over the clay for me (for preparing bricks) an make for me a lofty tower that I may reach the God of Musa, and I definitely consider him to be of the liars.”
And Pharaoh said, "O chieftains! I know of no god for you other than me. O Haman! Bake the mud for me and then set up for me a lofty tower in order that I may go up to Whom Moses worships. And, indeed, I think he is a liar!"
And Pharaoh said: ‘O courtiers, I do not know any god other than me for you. O Haman! Kindle a fire on clay (to bake bricks) for me; then build me a high tower (with them. Climbing it,) I may perhaps have an access to the Lord of Musa (Moses). And I regard him as one of the liars.
And Pharaoh said: "O commanders, I have not known of any god for you other than me. Therefore, O Haamaan, fire-up the bricks and build me a platform, so perhaps I may take a look at the god of Moses! And I am certain he is a liar."
And Pharaoh said: "O commanders, I have not known of any god for you other than me. Therefore, O Haamaan, fire-up the bricks and make for me a high platform, so perhaps I may take a look at the god of Moses; though I think he is one of the liars.
And Pharaoh said: "O commanders, I have not known of any god for you other than me. Therefore, O Haamaan, fire-up the bricks and make for me a high platform, so perhaps I may take a look at the god of Moses; though I think he is one of the liars."
And Pharaoh said: "You, you the nobles/assembly, I did not know for you from a god other than me, so ignite/light/kindle for me you Haman on the mud/clay , so make/put for me a tall palace/tower maybe I look/see to Moses' God, and I, I think/suspect (E) him (he is) from the liars/falsifiers ."
Whereupon Pharaoh said: “O you nobles! I did not know that you could have any deity other than myself Well, then, O Haman, kindle me a fire for [baking bricks of] clay, and then build me a lofty tower, that haply I may have a look at the god of Moses although, behold, I am convinced that he is of those who [always] tell lies!”
And Firaawn (Pharaoh) said, "O you chiefs, in no way do I know that you have a god other than me. So kindle me (a fire), O Haman, upon the clay, then make for me a tower, that possibly I would view the god of Musa; and surely I indeed expect he is one of the liars."
And Pharaoh said: O chiefs! I know not that ye have a god other than me, so kindle for me (a fire), O Haman, to bake the mud; and set up for me a lofty tower in order that I may survey the god of Moses; and lo! I deem him of the liars
The Pharaoh said, "My people, I know no one who could be your lord besides myself. Haman, construct for me a tower of baked bricks so that I may climb on it and see the God of Moses; I think he is a liar."
And Pharaoh said (to his people,) .O courtiers, I do not recognize any god for you other than me. So kindle for me, O Haman, a fire on the clay (to bake bricks) and build for me a tower, so that I may look on to the God of Musa. I deem him to be one of the liars
‘Pharaoh’ said: O’ noble chiefs, I know not that you have another god besides me. Thus, kindle a fire for me, O’ Hāmān, to bake bricks, and make me a lofty tower so that I may be able to have a look at the God of ‘Moses’, although I am inclined to believe that he is a liar”.
The pharaoh said, "Oh my courtiers, I do not think you have any other god besides me. Oh Haaman, start a fire and bake clay (bricks) over it. Then build me a towering castle. Perhaps, (from atop that castle) I might be able to see the God of Musa! I really think he is a liar!"
And Pharaoh said: O’ noble chiefs, I don’t know that you have another god besides me. So kindle for me, O’ Hāmān, a fire upon the clay and construct for me a lofty tower so that I can have a look at the God of Moses. For I am inclined to believe that he is a liar.”
And here addressed Pharaoh his peers: "O you peers of the realm", he said, "I never knew an Ilah to whom you pay reverence and veneration but myself. Therefore, bake for me O Haman -his grand vizier- the moulded bricks of clay with fire and erect for me a lofty building soaring skyward, I might find the means of mounting to the Ilah of Mussa whom I deem a great liar."
Pharaoh said, “My nobles, I know of no other god for you than myself. Haman, bake bricks of clay and build a tower for me, so that I may ascend to the God of Musa, though I know he’s a liar.”
Pharaoh declared, “O chiefs! I know of no other god for you but myself. So bake bricks out of clay for me, O Hamân, and build a high tower so I may look at the God of Moses, although I am sure he is a liar.”
And Pharaoh said: oh leaders, I do not know any other god for you than myself, so supply me, oh Haman, with clay and build me a structure from which to ascend to the god of Musa (Moses), for I consider him a liar.
Nobles,‘ said Pharaoh, ‘you have no other god that I know of except myself. Make me, Haman, bricks of clay, and build for me a tower that I may climb up to the god of Moses. I am convinced that he is lying.‘
Pharaoh said, "O you elders, I have not known of any god for you other than me. Therefore, fire the adobe, O Hamaan, in order to build a tower, that I may take a look at the god of Moses. I am sure that he is a liar."
Pharaoh said, "Counselors, I have not known you to have a god other than Me. Haman, light me a fire to bake clay, and then build me a tower that I may climb up to Moses' God. I think he's a liar."
Pharaoh said, “Counselors, I have not known you to have a god other than Me. Haman, light me a fire to bake clay and then build me a tower that I may climb up to Moses’ God. I think he’s a liar.”
And Pharaoh said, “O the chieftains, I do not know a god for you other than me. So set fire on the clay for me, O Hamaan, so set up for me a palace, perhaps I may ascend to Moses’s God, and I assume he is from the liars.”
And Pharaoh said: �O Chiefs! No god do I know for you but myself; therefore, O� H?m?n, light me a fire upon the clay, and build for me a tower, so that I may obtain knowledge of Moses� God, and verily I think him to be one of the liars�
“Nobles!' said Pharaoh. 'I know of no deity that you could have other than myself. Well, HÄmÄn, kindle for me a fire [to bake bricks] of clay, and then build me a lofty tower, so that I may have a look at the god of Moses; even though I am convinced that he is one who tells lies.'
Pharaoh said, "O Chiefs! I did not know that you could have any god other than myself. Well, then, O Haman! Kindle me a fire for baking bricks and then build me a lofty tower so that I may have a look at the god of Moses - although, behold, I deem that he is of the liars."
And Firon said: O chiefs! I do not know of any god for you besides myself; therefore kindle a fire for me, O Haman, for brick, then prepare for me a lofty building so that I may obtain knowledge of Musa's god, and most surely I think him to be one of the liars
And Pharaoh said, `O chiefs, I know of no god for you other than myself; so burn me bricks of clay, O Haman, and build me a tower, that I may, by climbing it, have a look at the God of Moses, for I think that he is a liar.
Pharaoh said, “O notables! I know of no god for you other than myself. So kindle for me a fire, O Haman, for clay, and make me a tower, that haply I may behold the God of Moses, though truly I think he is among the liars.
And Firon (Pharaoh) said: "O Chiefs! I do not know of any god for you except myself: Therefore, O Haman! Fire up a (large oven to make bricks) from the clay for me, and build me a high palace, so that I may climb up to the God of Musa (Moses): But as far as I know, I think (Musa) is one of the lairs!"
Pharaoh declared, “O my chiefs, I know no god for you other than myself. Therefore, O Haman, fire up the clay for me, and build me a tower, so I may gaze upon the God of Moses, even though I am certain he’s a liar.”
Pharaoh said, 'O nobles, I know of no god for you other than me. So fire-up the bricks for me O Hamaan, and build me a tower, that I may ascend to the God of Moses, though I think he is a liar.'
And Pharaoh said, "O eminent ones, I have not known you to have a god other than me. Then ignite for me, O Haman, [a fire] upon the clay and make for me a tower that I may look at the God of Moses. And indeed, I do think he is among the liars."
And Pharaoh said, 'O chiefs! I do not know any god for you besides me; so kindle for me, O Haman! The clay and make for me a tower, perhaps I may mount up to the God of Moses; and indeed, I think he is of the liars.'
Pharaoh said: "O Chiefs! no god do I know for you but myself: therefore, O Haman! light me a (kiln to bake bricks) out of clay, and build me a lofty palace, that I may mount up to the god of Moses: but as far as I am concerned, I think (Moses) is a liar!"
Pharaoh said: "O Chiefs! no god do I know for you but myself: therefore, O Haman! light me a (kiln to bake bricks) out of clay, and build me a lofty palace, that I may mount up to the god of Moses: but as far as I am concerned, I think (Moses) is a liar!"
وَٱسۡتَكۡبَرَ هُوَ وَجُنُودُهُۥ فِی ٱلۡأَرۡضِ بِغَیۡرِ ٱلۡحَقِّ وَظَنُّوۤا۟ أَنَّهُمۡ إِلَیۡنَا لَا یُرۡجَعُونَ ٣٩
Pharaoh and his armies behaved arrogantly in the land with no right- they thought they would not be brought back to Us
And he and his soldiers were arrogant in the land without right, and they thought that they would not return to Us.
And he and his hosts were stiff-necked in the land without right, and imagined that before Us they would not be brought back
He and his soldiers had become arrogant in the land for no reason, and did not think that they have to come back to Us in the end
Him and his forces were unjustly arrogant on earth thinking they would not be returned to Us!
He and his troops were arrogant in the land without any right. They thought that they would not return to Us.
He and his hosts acted arrogantly in the land unduly, and thought they would not be brought back to Us
He grew arrogant in the land, he and his hosts, against all right, and they thought that they would never be brought back to Us (for judgment)
And he (- Pharaoh) and his hosts behaved arrogantly in the land without any justification and as if they thought that they would never be brought back to Us
And he waxed proud in the land, he and his hosts, wrongfully; and they thought they should not be returned to Us
And he and his troops were unjustifiably arrogant on the land, and they assumed that they would not be returned to Us.
Thus Pharaoh and his troops continued to be arrogant without any right or justification; they never dreamt to stand up in front of Me for Judgment
And he was arrogant and insolent in the land beyond reason, He and his army. They thought that they would not have to return to Us
Thus he and his troops went arrogantly about the land without any right, and they thought that they would not be returned to Us.
And he grew big with pride, he and his armies in the land, without right; and they thought that they to us should not return
And he and his soldiers wrongfully sought greatness in the land, and assumed they would never be brought back to Us
And he grew arrogant, he and his hosts in the earth without the truth and they thought that they would not be returned to Us.
And both he and his forces behaved themselves insolently and unjustly in the earth; and imagined that they should not be brought before Us to be judged
And he became inflated with pride, he and his armies in the land, without justification; and thought that they would not be returned to Us
He and his hosts became wrongfully proud in the land and they thought that they would never be returned to Us
And he and his hosts behaved themselves proudly and unjustly on the earth, and thought that they should never be brought back to us
And he and his forces behaved arrogantly and defiantly on the earth without due right, and they thought that they would not be returned towards Us
And he grew arrogant, he and his armies, on the earth without right and they thought that they would not be returned to Us.
He and his hosts were unjustly arrogant in the land. They thought that they would not have to return to Us.
He and his warriors were arrogant in the land without any right; they thought that they would never be brought back to Us
And he and his hosts waxed arrogant in the land without any right, believing that they will never have to return to Us
And he was unjustly proud in the land, he and his hosts, and they deemed that they would not be brought back to Us
And he considered himself great in the earth, without having the right to do so and his armies (too). And they thought that they will not be returned to Us.
And he (Pharaoh) and his hosts had, without right, been haughty on the earth, and had thought that they would never be brought back to Us
And he (Pharaoh) himself and his warriors were unjust in the land, committing arrogance and defiance and thought they would not be brought back to Us
And he and his soldiers were arrogant in the land without any right, and they thought that they would not be returned to Us
And he and his soldiers were arrogant in the land without any right, and they thought that they would not be returned to Us
And he and his soldiers were arrogant in the land without any right, and they thought that they would not be returned to Us.
And he became arrogant, he and his soldiers/warriors in the earth/Planet Earth without the right/truth ,and they thought/assumed that they are to Us not being returned
Thus arrogantly, without the least good sense, did he and his hosts behave on earth - just as if they thought that they would never have to appear before Us [for judgment]
And he, always he, and his hosts waxed proud in the land, untruthfully (Literally: with other than the truth) and they surmised that they would not be returned to Us
And he and his hosts were haughty in the land without right, and deemed that they would never be brought back to Us
The Pharaoh and his army were puffed-up with pride in the land for no true cause. They thought that they would never return to Us
(Thus) he and his hosts showed arrogance in the land with no justification and thought that they would not be returned to Us
He and his hosts acted arrogantly in the land without right, and they thought that they would not be brought back to Us.
The pharaoh and his army deemed themselves great in this world; and without justification, they displayed arrogance. They thought they did not have to come back to Us
He and his hosts acted arrogantly in the land without right, and they thought that they would not be brought back to Us.
And there did Pharaoh and his hosts turn indignant and unjustly displayed in the land inordinate self-esteem and extravagance in their accounts of themselves and had a notion in their minds that never shall they be brought back to Us
And so it was that he and his armies, were falsely arrogant in the country, thinking they would never be returned to Us.
And so he and his soldiers behaved arrogantly in the land with no right, thinking they would never be returned to Us.
And he and his soldiers were arrogant on earth without right and thought that they would not return to Us.
Pharaoh and his warriors conducted themselves with arrogance and injustice in the land, thinking they would never be recalled to Us
Thus, he and his troops continued to commit arrogance on earth, without any right, and thought that they would not be returned to us.
He and his soldiers behaved arrogantly in the land, as they did not know the Truth, and they thought that they would not return to Us.
He and his soldiers behaved arrogantly in the land, as they did not know the Truth, and they thought that they would not return to Us.
And he and his troops arrogated on the earth, without the right. And they assumed they would not be returning to Us.
And he and his hosts prided in the land without any right, and they thought that they would not be returned unto Us
Thus arrogantly did he and his hosts behave on earth, against all right, thinking that they would never return to Us.
Thus Pharaoh and his forces continued to behave with unjust pride in the land - just as they thought that they would never have to appear before Us
And he was unjustly proud in the land, he and his hosts, and they deemed that they would not be brought back to Us
And he and his hosts behaved arrogantly in the land without justification. And they thought that they would never be brought back to US
And he and his hosts waxed arrogant upon the earth, without right, and they thought they would not be returned unto Us
And he and his armies were arrogant and rude in the land, beyond limit— without (being) right, they thought that they would not have to come back to Us
He and his troops behaved arrogantly in the land, without right, and they thought that they wouldn’t be returned to Us.
He and his troops acted arrogantly in the land, with no justification. They thought they would not be returned to Us
And he was arrogant, he and his soldiers, in the land, without right, and they thought that they would not be returned to Us
And he was proud, he and his hosts in the land, without right; and they thought that they would not be returned to Us.
And he was arrogant and insolent in the land, beyond reason,- He and his hosts: they thought that they would not have to return to Us
And he was arrogant and insolent in the land, beyond reason,- He and his hosts: they thought that they would not have to return to Us
فَأَخَذۡنَـٰهُ وَجُنُودَهُۥ فَنَبَذۡنَـٰهُمۡ فِی ٱلۡیَمِّۖ فَٱنظُرۡ كَیۡفَ كَانَ عَـٰقِبَةُ ٱلظَّـٰلِمِینَ ٤٠
so We seized him and his armies and threw them into the sea. See what became of the wrongdoers
So We seized him and his soldiers, and We threw them in the sea (and drowned them). So behold (O Muhammad) how was the end of the wrongdoers?
Wherefore We laid hold of him and his hosts and cast them into the sea. So behold thou what like hath been the end of the wrong- doers
So We seized him and his hordes and threw them into the sea. Behold then how was the end of the wicked
So We seized him and his army and threw them into the sea... Look at the end of the wrongdoers!
So We seized him and his troops and flung them into the sea. See the final fate of the wrongdoers!
So We seized him and his hosts, and threw them into the sea. So observe how was the fate of the wrongdoers
So We seized him and his hosts, and cast them into the sea. Then see how was the outcome for the wrongdoers
So We seized him and his hosts and We cast them into the Sea. Behold, how (evil) was the end of these wrongdoers
Therefore We seized him and his hosts, and cast their into the sea; so behold how was the end of the evildoers
So, We took him and his troops, and We threw them into the sea. So, see what the end of the wrongdoers was.
Therefore, I punished him and his army by drowning them all in the sea. Note the fate of the wicked people
So We seized him and his army, and We flung them into the sea. Now you see what the end of those who did wrong was
So We took him and his troops and We threw them into the waters, so look what the outcome was for the unjust ones.
And we overtook him and his army, and we flung them into the sea; behold, then, how was the end of the unjust
We therefore seized him and his armies, and hurled them into the sea; therefore see what sort of fate befell the unjust
So We seized him and his hosts and we pitched them into the sea so look at how was the ending of those who wronged their souls.
Wherefore We took him and his forces, and cast them into the sea. Behold, therefore, what was the end of the unjust
And We overtook him and his army, and We flung them into the sea; behold, then, what was the end of the unjust
Therefore, We seized him and his hosts, and cast them into the sea. See how was the end of the harmdoers
But we seized on him and his hosts and cast them into the sea: Behold, then, the end of the wrongful doers
So We seized him and his forces, then We threw them into the sea. So behold how was the final end of the transgressors
So We took him and his armies and We cast them forth in the water of the sea. So look on how had been the Ultimate End of the ones who are unjust.
We seized him and his hosts, and We flung them into the sea. Look at what became of those who sinned.
So We seized him and his warriors, and flung them into the sea. See what was the end of wrongdoers
Eventually We seized him and his hosts and We flung them into the sea. So do see the end of the wrong-doers
So We caught hold of him and his hosts, then We cast them into the sea, and see what was the end of the iniquitous
So We caught him and his armies, then We threw them in the flowing water of (the sea), then see how the end of the unjust was (brought about).
So We seized him and his hosts, and abandoned them in the sea. Just see what end the wicked people met with
So We seized him and his forces (in the torment) and threw them into the sea. Observe then how (terrible) was the end of the tyrants
So We took him and his soldiers, and We cast them into the sea. So see how was the end of the wicked
So We took him and his soldiers, and We cast them into the sea. So see how was the end of the wicked
So We took him and his soldiers, We cast them to the running waters. So see how was the end of the wicked!
So We punished/took him and his soldiers/warriors , so We discarded them/threw them away in the body of water , so look/see/wonder about how was the unjust's/oppressive's end/turn (result)
And so We seized him and his hosts and cast them into the sea: and behold what happened in the end to those evildoers
So We took him (away) and his hosts, then We flung them off into the main. So look into how was the end of the unjust
Therefor We seized him and his hosts, and abandoned them unto the sea. Behold the nature of the consequence for evil-doers
We sized him and his army and threw them into the sea. See how terrible was the end of the unjust people
So We seized him and his hosts and threw them into the sea. Look then, how was the fate of the wrongdoers
Eventually, We seized him and his hosts. And We threw them all into the sea. Thus, look and see how (dreadful) was the outcome of those who were grossly unfair and morally wrong.
So We grabbed him and his army, and flung them into the sea. Notice (carefully)! What was the final end of the tyrants
So We seized him and his hosts. And We threw them all into the sea. So look and see how (dreadful) was the end of those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
And by consequence We surrounded him and his troops and cast them into the sea and you can see the fatal consequence of the wrongful of actions
So We seized him and his armies and threw them into the sea. See the fate of the wrongdoers!
So We seized him and his soldiers, casting them into the sea. See then what was the end of the wrongdoers!
So We overtook him and his soldiers and threw them into the sea, then see what the outcome of the wrongdoers was like.
But We seized him and his warriors, and We cast them into the sea. Consider the fate of the wrongdoers
Consequently, we punished him and his troops, by throwing them into the sea. Note the consequences for the transgressors.
So, We took him and his soldiers and threw them into the sea. See what became of the unjust.
So, We took him and his soldiers and threw them into the sea. See what became of the unjust.
So We took him, and his troops, so We forsake them in the Yam (deep water). So, observe how the oppressors' consequence was?
So We seized him and his hosts, and We cast them into the sea; behold then how was the end of the unjust
And so We seized him and his hosts and cast them in the sea. Look what happened in the end to those wrongdoers.
And so We seized him and his armies, and threw them into the sea. And behold, what happened to those oppressors in the end
So We caught hold of him and his hosts, then We cast them into the sea, and see how was the end of the unjust
So WE seized him and his hosts and cast them into the sea. See, then, how evil was the end of the wrongdoers
So We seized him and his hosts, and cast them into the sea. So behold how the wrongdoers fared in the end
So, We caught him and his armies, and We threw them all into the sea: So see what was the end of the wrongdoers
So, We seized him and his troops, throwing them into the sea. Observe the end of the wrongdoers!
So We seized him, and his troops, and We threw them into the sea. Observe, therefore, what was the end of the oppressors
So We took him and his soldiers and threw them into the sea. So see how was the end of the wrongdoers
So We seized him and his hosts, and We threw them into the sea; so behold, how was the end of the unjust.
So We seized him and his hosts, and We flung them into the sea: Now behold what was the end of those who did wrong
So We seized him and his hosts, and We flung them into the sea: Now behold what was the end of those who did wrong
وَجَعَلۡنَـٰهُمۡ أَىِٕمَّةࣰ یَدۡعُونَ إِلَى ٱلنَّارِۖ وَیَوۡمَ ٱلۡقِیَـٰمَةِ لَا یُنصَرُونَ ٤١
We made them leaders calling [others] only to the Fire: on the Day of Resurrection they will not be helped
And We made them leaders who invite (people) to the fire, and on the Day of Resurrection, they will not be helped.
And We made them leaders calling to the Fire, and on the Day of Resurrection they shall not be succoured
We made them the leaders of those who call to Hell; and on the Day of Judgement they will not be helped
We made them leaders who called to the fire... And they will not be helped during Doomsday.
We made them leaders, summoning to the Fire, and on the Day of Rising they will not be helped.
We made them leaders who invite to the Fire, and on the Day of Resurrection they will not receive any help
We have made them leaders (exemplary patterns) of misguidance calling (those who would follow them) to the Fire. And (even though they employ many in their service in this world) on the Day of Resurrection they will not be helped
And We made them archetypes (of evil) who invited (people) to the Fire, and on the Day of Resurrection they will find no help
And We appointed them leaders, calling to the Fire; and on the Day of Resurrection they shall not be helped
And We made them leaders, inviting (people) to the fire, and they will not be helped on the Resurrection Day.
They have set a precedent for injustice so that whoever walks on their path goes to Hell. Surely no one will show up to help them on the Day of Judgment
And we made them leaders inviting to the fire, and on the Day of Accountability no help will they find
And We made them leaders calling to the Fire, and on the Day of Resurrection they are not supported.
But we made them models calling to the fire; and on the resurrection day they shall not be helped
And We made them leaders of the people of hell, inviting towards the fire; and they will not be helped on the Day of Resurrection
And We made them leaders who call unto the fire and on the day of resurrection they will not be helped.
And We made them deceitful guides, inviting their followers to hell fire; and on the day of resurrection they shall not be screened from punishment
But We made them models (examples or leaders) calling (or leading) to the fire; and on the Day of Resurrection they shall not be helped
We made them leaders inviting to the Fire, and on the Day of Resurrection they shall not be victors
And we made them imams who invite to the fire of hell, and on the day of Resurrection they shall not be helped
And We have made them aimmah (imams or leaders), they will invite (people) to the Fire, and on the Day of Resurrection they will not be helped
We made them leaders. They call to the fire. And on the Day of Resurrection, they will not be helped.
We made them become leaders inviting to the fire. On the Day of Resurrection, they will find no help.
We made them leaders who started calling people to hellfire, but on the Day of Resurrection they will not get any help
And We made them leaders who invite people to the Fire. On the Day of Judgement they shall not find help from any quarter
And we made them leaders who call to the Fire, and on the day of Resurrection they will not be helped
And We made them leaders inviting towards the fire, and on the day of resurrection they will not be helped.
And We placed them as leaders inviting people to the Fire, and on the Day of Resurrection they will not be helped
And We made them the leaders (of the inmates of Hell), for they used to invite (people) towards Hell. And they will not be given any help on the Day of Resurrection
We made them role models for inviting to the Fire. And on the Day of Resurrection, they will not be supported
We made them leaders, inviting to the Fire. And on the Day of Resurrection, they will not be supported
We made them leaders, inviting to the Fire. And on the Day of Resurrection, they will not be supported.
And We made them leaders/examples calling to the fire , and (on) the Resurrection Day they not be given victory/aid
[We destroyed them,] and We set them up as archetypes [of evil] that show the way to the fire [of hell]; and [whereas] no succour will come to them on Resurrection Day
And We made them leaders calling to the Fire; and on the Day of the Resurrection they will not be vindicated
And We made them patterns that invite unto the Fire, and on the Day of Resurrection they will not be helped
We made them the kinds of leaders who would invite people to the fire and who would receive no help on the Day of Judgment
We made them leaders who called (people) towards hell; and on the Day of Judgment, they will not be helped
We made them, (-the iniquitous-), leaders inviting (people) to the Fire, and on the ‘Day of Resurrection’, they will not be helped.
We made them the leaders inviting others towards the hellfire. On the Day of Judgment, they shall receive no help
And We made them leaders inviting (people) to the Fire, and on the Day of Resurrection, they won’t be helped.
And We justly incited them to compete for superiority in iniquities and be the leaders thereof, an attribute that led them and those who fell in line with them directly to Hell and no help whatever shall they receive in Day of Judgement
We made them foremost amongst those who call others to the Fire; and on Judgement Day, they will be helpless.
We made them leaders inviting ˹others˺ to the Fire. And on the Day of Judgment they will not be helped.
And We made them leaders calling to the fire and on the day of resurrection they will not be helped.
We made them leaders who invited to the Fire, but on the Day of Resurrection they shall not be helped
We made them imams who led their people to Hell. Furthermore, on the Day of Resurrection, they will have no help.
We made them leaders calling [others] to the Fire, and on the Day of Resurrection they will receive no help.
We made them leaders calling [others] to the Fire, and on the Day of Resurrection, they will receive no help.
And We set up them, Imams (leaders) calling to the Fire. And on the Resurrection Day, they will not be supported to victory.
And We appointed them leaders who invite unto the (Hell) Fire and on the Day of Judgment they shall not be helped
And We made them leaders who called others to the fire. No help will they ever receive on the Day of Resurrection.
And We made them leaders, a pattern, of those who take people to the Fire, and no help shall they find on the Resurrection Day
And We made them Imams who call to the fire, and on the day of resurrection they shall not be assisted
And WE made them leaders who called people unto the Fire; and on the Day of Resurrection they will not be helped
And We made them imams calling unto the Fire. And on the Day of Resurrection they will not be helped
And We made them (only) the leaders inviting (others) to the Fire: And on the Day of Judgment, they will find no help
And We made them leaders inviting to the Fire, and on Resurrection Day, they won’t be helped.
And We made them leaders calling to the Fire. And on Resurrection Day, they will not be saved
And We made them leaders inviting to the Fire, and on the Day of Resurrection they will not be helped
And We made them models calling to the fire; and on the Day of Resurrection they shall not be helped.
And we made them (but) leaders inviting to the Fire; and on the Day of Judgment no help shall they find
And we made them (but) leaders inviting to the Fire; and on the Day of Judgment no help shall they find
وَأَتۡبَعۡنَـٰهُمۡ فِی هَـٰذِهِ ٱلدُّنۡیَا لَعۡنَةࣰۖ وَیَوۡمَ ٱلۡقِیَـٰمَةِ هُم مِّنَ ٱلۡمَقۡبُوحِینَ ٤٢
We made Our rejection pursue them in this world, and on the Day of Resurrection they will be among the despised
And We made a curse to follow them in this world, and on the Day of Resurrection, they will be among the despised.
And We caused a curse to follow them in this world, and on the Day of Resurrection they shall be of the castaway
A curse lies upon them in this world, and on the Day of Resurrection they will be despised
We have caused a curse to follow them in this world... And on the Day of Judgment they will be looked upon with hatred.
We pursued them with a curse in this world and on the Day of Rising they will be hideous and spurned.
We made a curse pursue them in this world, and on the Day of Resurrection they will be among the disfigured
We have caused a curse to pursue them in this world (and increase them in sin because of their being leaders in misguidance misleading those who followed them), and on the Day of Resurrection they will be among the spurned (those utterly deprived of God’s Mercy)
And We have made them to be followed by a curse in this world and on the Day of Resurrection they will be among those deprived of all good
and We pursued them in this world with a curse, and on the Day of Resurrection they shall be among the spurned
And We made a curse follow them in this world, and on the Resurrection Day they are among the ugly ones.
They tasted a part of their punishment in this world and will be the most miserable in the Day of Resurrection
In the present We made a curse to follow them, and on the Day of Accountability they will be among the despised
And We caused a curse to follow them in this Earlier (Life), and on the Day of Resurrection they are of the despised.
and we followed them up in this world with a curse; and on the resurrection day they shall be abhorred
And We set a curse after them in this world; and evil is for them on the Day of Resurrection
And We caused them to be followed by a curse in this world and on the day of resurrection they will be of those who are made detestable.
We pursued them with a curse in this life; and on the day of resurrection they shall be shamefully rejected
And We followed them up in this world with a curse; and on the Day of Resurrection they shall be among the abhorred
In this world We laid Our curse on them, and on the Day of Resurrection they shall be among the exiled
We followed them with a curse in this world, and covered shall they be with shame on the day of Resurrection
And We made attached to them in this world a curse, and on the Day of Resurrection, they (will be) out of those who stand despised and disgraced
And a curse pursued them in the present. And on the Day of Resurrection they will be of the ones who are spurned.
In this world, We made a curse to follow them. On the Day of Resurrection, they will be among those who are hated.
We laid a curse on them in this world, and on the Day of Resurrection they will be of the despised
We have made a curse to pursue them in this world, and on the Day of Judgement they shall be among the despised
And We made a curse to follow them in this world, and on the day of Resurrection they will be hideous
And We made a curse to follow them in this world, and on the day of resurrection they will be among those who are disgracefully hated.
And We made a curse to follow them in this world, and on the Day of Resurrection they will be among those loathed
And We made a curse to chase them in this world, and on the Day of Resurrection (as well) they will be (counted) amongst the miserable
And We made them followed by a curse in this world, and on the Day of Resurrection they will be despised
And We made them followed by a curse in this world, and on the Day of Resurrection they will be despised
And We made them followed by a curse in this world, and on the Day of Resurrection they will be despised.
And We made them be followed in this the present world (by a) curse/torture, and (on) the Resurrection Day they are from the turned ugly/obscene
We have caused a curse to follow them in this world as well; and on Resurrection Day they will find themselves among those who are bereft of all good
And We made a curse to follow them in this present (life) (Literally: this lowly "life", i.e., the life of this world) and on the Day of the Resurrection they will be among the spurned
And We made a curse to follow them in this world, and on the Day of Resurrection they will be among the hateful
We made them to be mentioned with condemnation in this life and they will be disgraced on the Day of Judgment
And We made a curse to pursue them in this world; and on the Day of Judgment they will be among those dejected
We have caused a curse to chase them in this ‘worldly life’, and on the ‘Day of Resurrection', they will be among the despicable.
We had a curse follow them in this life. On the Day of Judgment they will be disgraced and discredited
And We have caused a curse to chase them in this worldly life, and on the Day of Resurrection, they will be among the despicable.
And We glued them a curse here and with disgrace Hereafter when they shall be viewed with contempt
We tracked them with a curse in this world and, on Judgement Day, they will be the most despised
We caused a curse to follow them in this world. And on the Day of Judgment they will be among the outcasts.
And We had them followed by a curse, and on the day of resurrection they are amongst the despised.
In this world We laid a curse on them, and on the Day of Resurrection they shall be among the damned
They incurred in this life condemnation, and on the Day of Resurrection they will be despised.
And We pursued them with a curse in this world, and, on the Day of Resurrection, they will be among the despised.
And We pursued them with a curse in this world, and, on the Day of Resurrection, they will be among the despised.
And We followed them in this Dunya (world) with a curse. And on Resurrection Day, they will be among the Nasty ones.
And in this world, we made a curse to follow them; and on the Day of Judgment they will be of those made to appear hideous
We caused a curse to follow them in this world, and on Resurrection Day they will be among those who are spurned.
In this world We did cause a rejection to follow them, and they shall be among the despised ones on the Day of Resurrection
And We caused a curse to follow them in this world, and on the day of resurrection they shall be of those made to appear hideous
And WE caused them to be followed by a curse in this world; and on the Day of Resurrection they will be among those deprived of all good
And We caused them to be pursued by a curse in this world. And on the Day of Resurrection they will be among the repugnant
And We made a curse to follow them in this world: And on the Day of Judgment they will be from the hated (and damned)
And We followed them in this world with a curse, and they will be among the despised on Resurrection Day.
And We pursued them in this world with a curse. And on Resurrection Day, they will be among the despised
And We caused to overtake them in this world a curse, and on the Day of Resurrection they will be of the despised
And We followed them up in this world with a curse; and on the Day of Resurrection they shall be of the abhorred.
in this world We made a curse to follow them and on the Day of Judgment they will be among the loathed (and despised)
in this world We made a curse to follow them and on the Day of Judgment they will be among the loathed (and despised)
5
A Prophet like Moses
وَلَقَدۡ ءَاتَیۡنَا مُوسَى ٱلۡكِتَـٰبَ مِنۢ بَعۡدِ مَاۤ أَهۡلَكۡنَا ٱلۡقُرُونَ ٱلۡأُولَىٰ بَصَاۤىِٕرَ لِلنَّاسِ وَهُدࣰى وَرَحۡمَةࣰ لَّعَلَّهُمۡ یَتَذَكَّرُونَ ٤٣
After We had destroyed the earlier generations, We gave Moses the Scripture to provide insight, guidance, and mercy for people, so that they might take heed
And indeed We gave Moses the Scripture (the Torah) after We had destroyed the previous generations as enlightenment for people, guidance, and a mercy so that they may remember.
And assuredly We vouchsafed the the Scripture unto Musa after We had destroyed the generations of old: enlightenment unto mankind and a guidance and a mercy, that haply they might be admonished
After We had destroyed the earlier generations We gave Moses the Book as evidence for mankind, and a guidance and grace, so that they may remember
Indeed, after destroying the first generations, We gave the knowledge of the reality (Book) to Moses, to guide the people to the reality and as grace (discovering and experiencing the forces of the Names inherent within themselves); perhaps they will remember and evaluate.
We gave Musa the Book after destroying the earlier nations, to awaken people´s hearts and as a guidance and a mercy so that hopefully they would pay heed.
Certainly We gave Moses the Book, after We had destroyed the former generations, as [a set of] eye-openers for mankind, and as guidance and mercy so that they may take admonition
And indeed, after We had destroyed those earlier (wrongdoing) generations, We granted Moses the Book (the Torah) as lights of discernment and insight for people, and as guidance and mercy, so that they might reflect and be mindful
After We had destroyed the earlier generations We gave Moses the Scripture (which contained) enlightening arguments for the people (of Israel) and (served as) a guidance and (promised them) mercy so that they might take heed
And We gave Moses the Book, after that We had destroyed the former generations, to be examples and a guidance and a mercy, that haply so they might remember
And We certainly gave Moses the book, after We had destroyed the earlier generations, as an insight and a guide and a mercy for people, so that they may take notice.
After having destroyed the wicked ones, I revealed the Book to Moses as a source of enlightenment, guidance and a sign of My mercy to the people so that they may learn priceless lessons from it
We revealed the Book to Moses, after We had caused the earlier generations to perish, in order to give to humanity insight, and also guidance and mercy, that they might receive advice
And We certainly brought Moses the Scripture after We had annihilated the earliest generations, as insights for mankind, and guidance and mercy, that perhaps they would remind themselves.
And we gave Moses the Book, after that we had destroyed the former generations, as an insight to men and a guidance and a mercy; haply they may be mindful
And We indeed gave Moosa the Book after We had destroyed the former generations, having enlightenment for mankind, and a guidance and a mercy, for them to accept advice
After We gave Moses the book, after We had destroyed the past generations, as ostensible signs for the mankind and as a guidance and as a mercy so that perhaps they may remember.
And We gave the book of the law unto Moses, after We had destroyed the former generations, to enlighten the minds of men, and for a direction, and a mercy; that peradventure they might consider
And We gave Moses the Book, after that We had destroyed the former generations, to give insight to mankind, and a guidance and a mercy; per chance (or possibly), they may reflect
And We gave Moses the Book, after We had destroyed the former generations, to be reflections for people and a guidance, and a mercy in order that they might remember
And after we had destroyed the former generations, we gave the book of the Law to Moses for man's enlightening, and a guidance and a mercy, that haply they might reflect
And surely, indeed We gave Musa Al-Kitab, after We had destroyed the earlier generations, as Basaira linnas (Eye Sights for mankind) and Hudah (Guidance), and Rahmah (Mercy), so that they might remind (themselves and remind others)
And, certainly, We gave Moses the Book, after We caused previous generations to perish as clear evidence for humanity and a guidance and a mercy so that they recollect.
We certainly revealed to Moses the Book after We destroyed the earlier generations. [The Torah] gives insight to people. It gives guidance and mercy so they may receive correction.
We gave Moses the Book (Torah), after We had destroyed the former generations, an eye opener, a guide, and a blessing so that they may be reminded
After We had destroyed the earlier generations We bestowed the Book on Moses ? a source of enlightenment for people and a guidance and mercy ? that they may take heed
And certainly We gave Moses the Book after We had destroyed the former generations -- clear arguments for men and a guidance and a mercy, that they may be mindful
And We gave the book to Musa after We had destroyed the earlier generations, visual proofs for mankind and a guidance and a mercy that they may be mindful.
And We did give the Scripture to Moses after what We had destroyed of the older generations — clear insights for mankind, and a guidance and a mercy, that they might reflect
And surely, after (this situation that) We had destroyed the former (defiant) communities, We gave Musa (Moses) the Book which was (a rich source of) vision, guidance and mercy for the people so that they might take advice
We had given Moses the Scripture after We had destroyed the earlier generations, as an example for mankind and a guidance and mercy, perhaps they will take heed
We had given Moses the Book after We had destroyed the earlier generations; as an example for the people and a guidance and a mercy, perhaps they will take heed
We had given Moses the Book after We had destroyed the earlier generations; as an example for the people and a guidance and a mercy, perhaps they will take heed.
And We had given/brought to Moses The Book from after what We destroyed the generations the first/beginning, evidences/clear sightedness/instincts for the people and guidance and mercy, maybe/perhaps they mention/remember
And [then,] indeed, after We had destroyed those earlier generations [of sinners], We vouchsafed unto Moses [Our] revelation as a means of insight for men, and as a guidance and grace, so that they might bethink themselves [of Us]
And indeed We have already brought the Book to Musa, even after We caused the earliest generations to perish, to be demonstrations for mankind and a guidance and a mercy, that possibly they would remind themselves
And We verily gave the Scripture unto Moses after We had destroyed the generations of old: clear testimonies for mankind, and a guidance and a mercy, that haply they might reflect
After destroying the people of the ancient towns We gave the Book to Moses to be a source of knowledge, a guidance, and mercy for mankind so that perhaps they would take heed
And We gave Musa, after We destroyed the earlier generations, the Book having insights for people and a guidance and mercy, so that they may receive the advice
Verily, We gave ‘Moses’, after We had utterly destroyed the former generations, the ‘Scripture’ as enlightenment (or edification) for the people, a guide (into all the truth) and (divine) clemency so that they may be mindful (of their obligations towards Allâh, toward themselves and others).
After destroying the earlier generations, We gave Musa the book _ a guidance, a mercy and enlightenment for the people. Perhaps they might remember
Verily, We gave Moses, after We had utterly destroyed the former generations, the Scripture as spiritual insight for the people, as well as a True Source of Enlightenment and Mercy so that they may be mindful (of their obligations towards Allâh, toward themselves and others).
And after We had reduced the earlier generations to a useless form We gave Mussa the Book AL-Tawrah (the Torah) to serve as a divine evidence engaging the intellect and a spirit of truth guiding into all truth and a mercy extended by Allah so that they may hopefully lift to Him their inward sight and keep Him in mind
We gave Musa the Book, after We destroyed previous rebellious generations, to be examples for all people, a guidance and kindness, so they might pay heed.
Indeed, We gave Moses the Scripture—after destroying earlier nations—as an insight for the people, a guide, and mercy so perhaps they would be mindful.
And We gave Musa (Moses) the book, after having destroyed the earlier generations, as clear evidence for mankind and a guidance and mercy so that they might reflect.
After We had destroyed the early generations We gave Moses the Book as a beacon for mankind, a guide and a blessing, so that they might take thought
We gave Moses the scripture - after having annihilated the previous generations, and after setting the examples through them - to provide enlightenment for the people, and guidance, and mercy, that they may take heed.
After We had destroyed the earlier generations, We gave Moses the Book as enlightenment to the people, and as guidance and mercy so that they might be reminded.
After We had destroyed the earlier generations, We gave Moses the Book as enlightenment to the people and as guidance and mercy so that they might be reminded.
We already gave Moses the Book after We had destroyed the former generations; Insights to the people and guidance and Mercy, perhaps they may be remembering.
And indeed We gave Moses the Book (Torah) after We had destroyed the earlier generations (as a means) of insight for mankind and a guidance and mercy that haply they might receive admonition
And so after We had destroyed those earlier generations, We gave Moses the book providing insight for mankind, as a guidance and grace, so that they may reflect.
And, indeed, We had given the Scripture to Moses, after We had annihilated several earlier communities, - to give Insight to people, and Guidance and Mercy, that they take heed
And certainly We gave Musa the Book after We had destroyed the former generations, clear arguments for men and a guidance and a mercy, that they may be mindful
And WE gave Moses the Book, after WE had destroyed the earlier generations, as a source of enlightenment for men, and a guidance and a mercy, that they might reflect
And indeed We gave unto Moses the Book—after We had destroyed the former generations—as a [source of] insight for mankind, and guidance and mercy, that haply they may reflect
And We gave the Book to Musa (Moses) after We had ruined the earlier generations, (as a) Vision (of Truth, the Torah) to men, and Guidance and Mercy, that they may receive warning (and guidance)
And We gave Moses the Scripture, after We had destroyed the former generations, as a beacon of light for humanity, offering guidance and mercy, so they might reflect.
We gave Moses the Scripture after We had annihilated the previous generations; as an illumination for mankind, and guidance, and mercy, so that they may remember
And We gave Moses the Scripture, after We had destroyed the former generations, as enlightenment for the people and guidance and mercy that they might be reminded
And verily, We gave Moses the Book, after what We had destroyed the former generations, an insight to mankind and guidance and mercy; perhaps they may remember.
We did reveal to Moses the Book after We had destroyed the earlier generations, (to give) Insight to men, and guidance and Mercy, that they might receive admonition
We did reveal to Moses the Book after We had destroyed the earlier generations, (to give) Insight to men, and guidance and Mercy, that they might receive admonition
وَمَا كُنتَ بِجَانِبِ ٱلۡغَرۡبِیِّ إِذۡ قَضَیۡنَاۤ إِلَىٰ مُوسَى ٱلۡأَمۡرَ وَمَا كُنتَ مِنَ ٱلشَّـٰهِدِینَ ٤٤
You [Muhammad] were not present on the western side of the mountain when We gave Our command to Moses: you were not there
And you (O Muhammad) were not present on the western side (of the mount) when We made the commandment clear to Moses and you were not among the witnesses.
And thou wast not on the western side when We decreed the affair unto Musa, and thou wast not of the witnesses
You were not there on the western side (of Mount Sinai) when We gave the commandments to Moses, nor were you witness (to the event)
You were not on the western side when We gave that command to Moses... Nor were you among the witnesses.
You were not on the western side when We gave Musa the command. You were not a witness.
You were not on the western side when We revealed the commandments to Moses, nor were you among the witnesses
(All that We have told you about Moses and the Book granted to him is a Revelation We reveal to you, O Muhammad, for) you were not present on the spot lying to the western side (of the valley) when We decreed the Commandment (the Torah) to Moses, nor were you a witness (to what happened there)
(Prophet!) you were not on the western side (of the Mount of Sinai) when We granted Moses the commission (of prophethood), nor were you (personally) present with the witnesses (there when they were making the prophecy about your advent)
Thou wast not upon the western side when We decreed to Moses the commandment, nor wast thou of those witnessing
And you were not on the western side (of the mountain) when We issued the order to Moses, and you were not of the witnesses.
You (Mohammad) were not present in the Western edge of the Mount Sinai and were not witnessing these event when I issued My commandments to Moses [these passages are not, therefore, your words and are the revelations of your Lord.]
You were not on the western side when We decreed the Commandments to Moses, nor were you a witness to those events
And yousg were not on the western side (of the Mount) when We decreed the command to Moses, nor were yousg of the witnesses.
Thou wast not upon the western side when we decided for Moses, but afar off; nor wast thou of the witnesses
And you (O dear Prophet Mohammed - peace and blessings be upon him) were not on the western side of the Mount when We sent the command of Prophethood to Moosa, and you were not present. (Yet you narrate the account very clearly to the Jews and Christians.
And you were not at the western side when We decreed the commandment to Moses and you were not of those who were present.
Thou, O prophet, wast not on the west side of mount Sinai, when We delivered Moses his commission: Neither wast thou one of those who were present at his receiving it
You (Muhammad) were not upon the Western side when We expounded unto Moses his mission, nor were you of the witnesses (of those events
(Prophet Muhammad) you were not on the western side (of the mountain) when We decreed the commandment to Moses, nor were you among thosewitnessing
And thou wast not on the western slope of Sinai when we laid his charge on Moses, nor wast thou one of the witnesses
And you were not on the western side (of the valley, along the mountain) when We completed to Musa the command (directing him to proceed to Firaun); and you are not among the witnesses
And thou hadst not been on the western edge when We decreed the command to Moses and thou hadst not been among the ones who bear witness.
You were not on the western side [of Mount Sinai] when We gave the law to Moses, and you were not a witness.
O Muhammad, you were not present on the western side of the mountain when We gave Moses the Law, nor did you witness that event
(O Muhammad), you were then not on the western side when We bestowed this commandment (of Law), and you were not among its witnesses
And thou wast not on the western side when We revealed to Moses the commandment, nor wast thou among those present
And you were not on the western side when We decreed the commandment to Musa and you were not among the witnesses.
And you (Muhammad) were not there on the West Side when We decreed the Commandment upon Moses, and you were not among those present then
And you were not (present at that time) on the western side (of Tur) when We sent the command (of Prophethood) towards Musa (Moses), nor were you amongst (those seventy people who were) witnesses (to the Revelation to Musa [Moses]. So what else is this narration except the news of the unseen?
You were not on the western side of the mount when We decreed the command to Moses. You were not a witness
And you were not on the western slope when We decreed the command to Moses. You were not a witness
And you were not on the western slope when We decreed the command to Moses. You were not a witness.
And you were not at the western's side/direction when We completed/informed to Moses the matter/affair/order/command, and you were not from the present
NOW [as for thee, O Muhammad,] thou wert not present on the sunset slope [of Mount Sinai] when We imposed the Law upon Moses, nor wert thou among those who witnessed [his times]
And in no way were you (i.e., Muhammad) beside the western (Mount) as We decreed to Musa (Moses) the Command, and in no way were you of the ones witnessing
And thou (Muhammad) wast not on the western side (of the Mount) when We expounded unto Moses the commandment, and thou wast not among those present
(Muhammad), you were not present at the west bank to witness when We gave the commandments to Moses
And (O prophet,) you were not there at the Western side (of the mount Tur) when We delegated the matter to Musa, nor were you among those present
You were not there on the western side (of the Mount) when We revealed unto ‘Moses’ the commandment, neither were you among the witnesses.
You were not there on the western slopes (of the mountain) where We gave Musa the commandments! You were not a witness
You were not there on the western side (of the Mount) when We revealed to Moses the commandment, neither were you among the witnesses.
You Muhammad were not at the western side of Mount Tur at the time We imparted to Mussa the divine knowledge and entrusted him with the Book and empowered him to do the intended duty nor were you a witness of the event
You were not present on the west side of the mountain when We handed down Our commandments to Musa, you weren’t a witness.
You were not there ˹O Prophet˺ on the western side of the mountain when We entrusted the Commandments to Moses, nor were you present ˹in his time˺.
And you were not on the Western side when We decided the matter for Musa (Moses) and you were not of the witnesses.
You¹ were not present on the western side when We charged Moses with his commission, nor did you witness the event
You were not present on the slope of the western mount, when we issued the command to Moses; you were not a witness.
You [Prophet], were not on the western side [of the mount] when We gave Our command to Moses, and you were not a witness.
You [Prophet], were not on the western side [of the mount] when We gave Our command to Moses, and you were not a witness.
And you were not by the side of the Western when We decreed the command to Moses, nor were you from the witnesses.
And you were not on the western side of (Mount T?r) when We passed to Moses the commandment, and you were not one of the witnesses
You certainly were not present on the western side of the mountain when We issued the Commandments to Moses, nor were you one of those who witnessed [those events].
And (O Prophet) you were not present on the Western slope (of Mount Sinai) when We expounded the Commandments to Moses, nor were you among those who witnessed his times
And you were not on the western side when We revealed to Musa the commandment, and you were not among the witnesses
And thou wast not on the Western side of the Mount when WE committed the matter of Prophethood to Moses, nor wast thou among the witnesses
And thou wast not on the western side when We decreed unto Moses the Commandment, and thou wast not among the witnesses
And you (O Prophet!) were not on the Western side (of the Tawa valley of Mount Thr) when We gave the prophethood to Musa (Moses) and you did not see (those events)
You weren’t on the western side when We decreed the commandment to Moses, nor were you among the witnesses.
You were not on the Western Side when We decreed the command to Moses, nor were you among the witnesses
And you, [O Muhammad], were not on the western side [of the mount] when We revealed to Moses the command, and you were not among the witnesses [to that]
And you were not on the western side when we decreed to Moses the command; and you were not of the witnesses.
Thou wast not on the Western side when We decreed the Commission to Moses, nor wast thou a witness (of those events)
Thou wast not on the Western side when We decreed the Commission to Moses, nor wast thou a witness (of those events)
وَلَـٰكِنَّاۤ أَنشَأۡنَا قُرُونࣰا فَتَطَاوَلَ عَلَیۡهِمُ ٱلۡعُمُرُۚ وَمَا كُنتَ ثَاوِیࣰا فِیۤ أَهۡلِ مَدۡیَنَ تَتۡلُوا۟ عَلَیۡهِمۡ ءَایَـٰتِنَا وَلَـٰكِنَّا كُنَّا مُرۡسِلِینَ ٤٥
We have brought into being many generations who lived long lives- you did not live among the people of Midian or recite Our Revelation to them- We have always sent messengers to people
But We created many generations (after Moses) and long time has passed over them. You (O Muhammad) were not a resident among the people of Midian, reciting Our Verses to them. But it is We Who is sending (messengers).
But We brought forth generations, and prolonged unto them was life; nor wast thou a dweller among the people of Madyan, reciting unto them Our revelations; but it is We who were to send
We raised (many more) generations and prolonged their lives. You did not live with the people of Midian, nor recited to them Our revelations; but We kept on sending messengers
We formed many generations in the meantime, who lived and passed away... You were not among the people of Madyan either to recite Our signs to them... It is Us who discloses the Rasuls!
Yet We produced further generations and ages passed. Nor did you live among the people of Madyan and recite Our Signs to them, yet We have sent you news of them.
But We brought forth other generations and time took its toll on them. And you did not dwell among the people of Midian reciting to them Our signs, but it is We who are the senders [of the apostles]
But (after them) We brought into being many generations and long indeed were the ages that passed over them. (The information you give about them is also that which We reveal to you, just as what you tell about what happened concerning Moses in Midian is also a Revelation. For) neither did you dwell among the people of Midian so that you are conveying to them (the Makkan people) Our Revelations (about what Moses did in Midian). Rather, We have been sending Messengers (to convey Our Revelations)
But We have raised many a generation since then (after Moses) and a long period of time has passed over them. Nor have you been living among the people of Midian reciting Our Messages to them. Indeed it is We Who have sent (you as a Messenger) and have revealed all this information (to you)
but We raised up generations, and long their lives continued. Neither wast thou a dweller among the Midianites, reciting to them Our signs; but We were sending Messengers
And We created generations (after Moses), and life was lengthened for them. And you were not staying among people of Midian to read Our signs to them, but We are the sender (of messengers).
Since then I have willed that many generations come and go and a long time has passed by [necessitating a new Prophet to guide people who have been deviated from the right path in account of the passage of time.] You were also not present in Midyan so that you may recite our revelations to them. Your only source of information [about all these events] is My revelations
But We raised up new generations, and extended life for them, and you were not a dweller among the people of Madyan, rehearsing Our signs to them, but it is We Who send messengers with inspiration
Yet We established many generations, then the ages became seemingly long. Nor were you among the people of Midian, reading Our signs to them; but We have been sending emissaries.
But we raised up (other) generations, and life was prolonged for them; and thou wast not staying amidst the people of Midian, reciting to them our signs; but we were sending our apostles
However, We created generations and ages passed by upon them; and nor were you dwelling with the people of Madyan reciting Our verses to them – however it is We Who made the Noble Messengers
But We raised generations unto whom the timespan seemed long and you were not a dweller among the people of Madian relating Our signs to them but We were wont to send messengers.
But we raised up several generations after Moses; and life was prolonged unto them. Neither didst thou dwell among the inhabitants of Madian, rehearsing unto them our signs; but We have sent thee fully instructed in every particular
But We raised up other generations, and long were the ages that passed over them; but you were not a dweller among the people of Midian, reciting to them Our signs; but We kept sending our Messengers
We raised generations who lived long. You did not live among the people of Midian, nor did you recite to them Our verses; but We were sendingMessengers
But we raised up generations after Moses, men whose days were lengthened; neither didst thou dwell among the inhabitants of Madian to rehearse to them our signs, but we sent Apostles to them
But We brought forth generations, then the life became prolonged for them. And you became not a dweller among the residents of Madyan (that) you (may) reproduce unto them Ayaatina, but We, We remained those who send Messengers
But We caused generations to grow and their lifetimes continued to be long. And thou hadst not been one who is a dweller with the people of Midian who recount Our signs to them, but it is We Who had been ones who send.
We produced generations, and they lived a long time. You did not live among the Midianites. [You did not] recite Our signs to them, but We did send [messages].
We raised many generations and a long time has passed over them; you were not living among the people of Madyan, reciting to them Our revelations; but it is We Who are sending to you the news of that time
Thereafter We raised up many a generation and a long time passed. You were then not even present among the people of Midian to rehearse Our verses to them. But it is We Who are sending news about that
But We raised up generations, then life became prolonged to them. And thou was not dwelling among the people of Midian, reciting to them Our messages, but We are the Sender (of messengers)
But We produced generations and life lasted on them, and you were not dwelling among the people of Midian reciting to them Our signs, but We were the senders (of messengers).
But (between Moses' time and yours, O Muhammad!) We grew many generations, and the age prolonged over them. And you were not a dweller among the people of Midian reciting to them Our Verses, but We kept on sending other Messengers to those generations
But We raised many generations (successively after Musa [Moses]) and long ages passed over them. Nor were you living amongst the people of Madyan (like Musa [Moses] and Shu‘ayb) reciting Our Verses to them. But it is for Us to send (you exalting with tidings of the unseen)
And We established many generations, and many ages passed them by. And you were not living among the people of Midyan, reciting Our revelations to them. But We did send messengers
And We established many generations, and many ages passed them by. And you were not living among the people of Midyan, reciting Our revelations to them. But We were to send messengers
And We established many generations, and many ages passed them by. And you were not living among the people of Midyan, reciting Our revelations to them. But We were to send messengers.
And but We created/originated generations/peoples of eras , so the lifetime lengthened on (to) them, and you were not residing/dwelling in Madya's people, you read/recite on (to) them Our verses/evidences/signs, and but We, We were sending
nay, but [between them and thee] We brought into being [many] generations, and long was their span of life. And neither didst thou dwell among the people of Madyan, conveying Our messages unto them: nay, but We have [always] been sending [Our message-bearers unto man]
But We brought into being generations, (and) so ages (seemed) long for them. And in no way were you lodging among the population of Madyan, reciting to them Our signs, but We were sending (Messengers)
But We brought forth generations, and their lives dragged on for them. And thou wast not a dweller in Midian, reciting unto them Our revelations, but We kept sending (messengers to men)
But We raised many generations after Moses and they lived for many years. You did not dwell with the people of Midian reciting Our revelations to them, but We had certainly sent Messengers to them
but We created generations (after him) and a long time passed over them. And you were not dwelling among the people of Madyan, reciting Our verses to them, but it is We who do send messengers
But We raised up many generations (after ‘Moses’), then life became prolonged to them. You were not one of the inhabitants of Midian, reciting to them Our ‘Verses’. But it is We who persist in sending messengers (in order to guide the people into all the truth).
After them, We raised many generations. A long time has gone by since then. You were not living in Madyan to recite Our verses to them. Rather, it is We Who really reveals these events to you
And We raised up many generations (after Moses), then life became prolonged to them. You were not one of the inhabitants of Midian, reciting to them Our Verses. But it is We who persist in sending Messengers (in order to invite people to worship Allâh in the way He wants them to worship Him.).
Not only that, but since then We have raised up generations over the years and it is an age since then that people have forgotten the covenants they ratified. Nor did you live among the Madyanites -of Madyan- to narrate to your people their stories and events with such precision! But We sent you and We imparted to you the informative knowledge
However, We raised successive generations, who lived long lives. Nor did you live among the people of Madyan, reciting Our verses to them, but We sent them messengers nonetheless.
But We ˹later˺ raised ˹several˺ generations, and the ages took their toll on them. Nor were you living among the people of Midian, rehearsing Our revelations with them. But it is We Who have sent ˹this revelation to you˺.
But We raised generations until the time seemed too long for them; and you did not live amongst the inhabitants of Madyan (Midian) to recite to them Our signs, but We sent others.
But We raised many generations after him whose lives were prolonged. You did not dwell among the people of Midian, nor did you recite to them Our revelations; but it was We who sent you forth
But we established many generations, and, because of the length of time, (they deviated). Nor were you among the people of Midyan, reciting our revelations to them. But we did send messengers.
But We produced [many] generations [after Moses], and life dragged on for them. You were not dwelling among the people of Midian, reciting Our verses to them, but We have always sent messages to people.
But We produced [many] generations [after Moses], and life dragged on for them. You were not dwelling among the people of Midian, reciting Our Verses to them, but We have always sent messages to people.
But We instituted generations so the age prolonged upon them. And you were not dwelling, in the inhabitants of Midian, reciting Our verses upon them. But We were sending messengers.
But We raised up generations and a long time passed upon them, and you were not dwelling among the people of Madyan, reciting unto them Our signs, but We were sending messengers
But We raised up many generations, and long was their span of life. Nor did you dwell among the people of Madyan, reciting Our revelations to them. Rather, it is We who send messengers.
Nay, but between them and you We brought forth many generations, and long was their life-span. And neither did you dwell among the people of Midyan, conveying to them Our Messages. Nay, but We have been sending Messengers
But We raised up generations, then life became prolonged to them; and you were not dwelling among the people of Madyan, reciting to them Our communications, but We were the senders
But WE brought forth generations after Moses, and life became prolonged for them. And thou wast not a dweller among the people of Midian, rehearsing Our Signs unto them; But it is WE Who send Messengers
But it is We Who brought into being the generations, and lives grew long for them. And thou dwelt not among the people of Midian, reciting unto them Our signs. But it is We Who sent
But We raised up (new) generations from them, and the ages that passed over them were long; And you were not a resident among the people of Madyan, repeating Our Signs to them; But it was We Who send (them) messengers
Yet, We raised numerous generations and extended their lifespans. You were not among the people of Midian, delivering Our verses to them. But, We have always sent messengers.
But We established many generations, and time took its toll on them. Nor were you among the people of Median, reciting Our revelations to them. But We kept sending messengers
But We produced [many] generations [after Moses], and prolonged was their duration. And you were not a resident among the people of Madyan, reciting to them Our verses, but We were senders [of this message]
But We raised up generations, and life was prolonged for them; and you were not staying amidst the people of Midian, reciting to them Our signs; but We were sending.
But We raised up (new) generations, and long were the ages that passed over them; but thou wast not a dweller among the people of Madyan, rehearsing Our Signs to them; but it is We Who send apostles (with inspiration)
But We raised up (new) generations, and long were the ages that passed over them; but thou wast not a dweller among the people of Madyan, rehearsing Our Signs to them; but it is We Who send messengers (with inspiration)
وَمَا كُنتَ بِجَانِبِ ٱلطُّورِ إِذۡ نَادَیۡنَا وَلَـٰكِن رَّحۡمَةࣰ مِّن رَّبِّكَ لِتُنذِرَ قَوۡمࣰا مَّاۤ أَتَىٰهُم مِّن نَّذِیرࣲ مِّن قَبۡلِكَ لَعَلَّهُمۡ یَتَذَكَّرُونَ ٤٦
nor were you present on the side of Mount Sinai when We called out to Moses. But you too have been sent as an act of grace from your Lord, to give warning to a people to whom no warner has come before, so that they may take heed
And you (O Muhammad) were not at the side of the Tur mount when We called (Moses); but (provided you with news) as a Mercy from your Lord so that you may warn the people to whom no Warner had come before you, in order that they may remember
Nor wast thou beside the Tur when We called; but thou art sent as a mercy from thy Lord, that thou mayest warn a people unto whom no warner came before thee, that haply they might be admonished
You were not present on the side of Mount Sinai when We called. And all this (knowledge that you are given) is by the grace of your Lord so that you may warn a people to whom no admonisher had come before you, that they may take heed
You were not on the side of Mount Sinai when We addressed (Moses)... But We have sent you as grace from your Rabb, so that you may warn people to whom no warner has come (this is why this knowledge was revealed to you). Perhaps they will contemplate on it.
Nor were you on the side of the Mount when We called, yet it is a mercy from your Lord so that you can warn a people to whom no warner came before, so that hopefully they will pay heed.
And you were not on the side of the Mount when We called out [to Moses], but [We have sent you as] a mercy from your Lord that you may warn a people to whom there did not come any warner before you, so that they may take admonition
And neither were you present on the side of the Mount Sinai when We called out (to Moses), but (We reveal all this to you) as a mercy from your Lord so that you may warn a people to whom no warner has come before you, so that they may reflect and be mindful
And you were not (present) at the foot of the Mount (with Moses) when We called (to you); but all these (revelation) are from the mercy of your Lord, so that you may warn the people to whom no Warner had come (for a long time) before you, that they may attain eminence
Thou wast not upon the side of the Mount when We called; but for a mercy from thy Lord, that thou mayest warn a people to whom no warner came before thee, and that haply they may remember
And you were not on the side of the mountain (Mount Sinai) when We called (Moses), but this is a mercy from your Lord to warn a (group of) people whom a warner did not come to them before you, so they may take notice.
You were also not present in that side of the Mount Sinai that I called Moses [for the first time.] All these revealed to you is a part of My mercy to these people to whom a guide is not sent for the longest time. May they learn [priceless] lessons from it
Nor were you at the side of the Mountain of Tur when we called to Moses. But you are sent as a mercy from your Lord, to give warning to a people to whom no warner had come before you, in order that they may receive advice
Nor were you by the side of Mount Tûr when We called out. Rather, it was a mercy from your Lord so that you may warn a people to whom no warner had come before you, that perhaps they would remind themselves.
Nor wast thou by the side of the mountain when we called; but it is a mercy from thy Lord, that thou mayest warn a people to whom no warner has come before thee; haply they may be mindful
And nor were you beside the Mount when We proclaimed – however it is a mercy from your Lord* so that you may warn a nation towards whom no Herald of Warning came before you, in the hope of their heeding advice. (*That He has bestowed knowledge of the hidden to you
And you were not besides the Toor when We called but this [revelation] is a mercy from your Lord so that you may warn a people unto whom no warner came before you so that perhaps they may remember.
Nor wast thou present on the side of the mount, when We called unto Moses: But thou art sent as a mercy from they Lord; that thou mightest preach unto a people to whom no preacher hath come before thee, that peradventure they may be warned
Nor were you by the side of the mountain when We called; yet are you sent as a mercy from your Lord, that you may warn a people to whom no Warner has come before you that per chance (or possibly) they may be give heed
You were not present on the side of the Tor when We called. Yet as a mercy from your Lord to warn a nation to whom no warner has been sent before, in order that they remembe
Nor wast thou on the slope of Sinai when we called to Moses, but it is of the mercy of thy Lord that thou warnest a people, to whom no warner had come before thee, to the intent that they should reflect
And you were not by the side of the mountain when We did call (Musa to appoint him as a Prophet). But (you too are appointed as a Prophet and Messenger) as a mercy from your Nourisher-Sustainer so that you may warn a nation — (there) has not come to them out of a warner (in the near-past) before you, in order that they may remind themselves and remind others
And thou hadst not been at the edge of the mount when We proclaimed, but as a mercy from thy Lord, that thou wast to warn a folk to whom no warner approached them before thee so that perhaps they will recollect.
You were not on the side of the mountain [with Moses] when We beckoned. You are a mercy from your Lord to warn people to whom no previous mentor has been sent so that perhaps they may remember.
Nor were you at the side of the mountain of Tur when We called out to Moses, but it is your Lord’s mercy that you are being given this information so that you may forewarn a nation to whom no Warner had come before you. Maybe they will take heed
Nor were you on the side of the Mount (Sinai) when We called out to Moses (in the first instance). But it is out of Mercy from your Lord (that you are being informed of all this) so that you may warn a people to whom no warner came before you. Maybe they will take heed
And thou wast not at the side of the mountain when We called, but a mercy from thy Lord that thou mayest warn a people to whom no warner came before thee, that they may be mindful
And you were not at the side of the Mount Toor when We called out (to Musa), but (this information is) a mercy from your Fosterer that you may warn a people to whom no warner came before you that they may be mindful.
And you were not by the side of the Mount when We made the call. But you are now given this piece of knowledge from the Unseen as a mercy from your Lord that you may warn a people to whom no warner came before you. They may perhaps take heed
Nor were you (present at that time) on the side of Tur when We called out to Musa (Moses). But (enlightening you on all these matters of the unseen) is an (exceptional) mercy from your Lord so that (having awareness of these incidents) you may warn these people (of the torment of Allah) to whom no Warner has come before you, in order that they may accept admonition
Nor were you on the slope of the mount when We called. But it is a mercy from your Lord, so that you may warn a people who received no warner before you, perhaps they may take heed
And nor were you on the side of the mount when We called. But it is a mercy from your Lord, so that you may warn a people who received no warner before you, perhaps they may take heed
And nor were you on the side of the mount when We called. But it is a mercy from your Lord, so that you may warn a people who received no warner before you, perhaps they may take heed.
And you were not at the mountain's side/direction, when We called, and but mercy from your Lord, to warn/give notice (to) a nation, a warner/giver of notice did not come to them from before you, maybe/perhaps they mention/remember
And neither wert thou present on the slope of Mount Sinai when We called out [to Moses]: but [thou, too, art sent] as an act of thy Sustainer’s grace, to warn people to whom no warner has come before thee, so that they might bethink themselves [of Us]
And in no way were you beside At- Tur (i.e., the Mount) as We called out. But it is a mercy from your Lord, that you may warn a people to whom in no way did (any) warner come up even before you, that possibly they would remind themselves
And thou was not beside the Mount when We did call; but (the knowledge of it is) a mercy from thy Lord that thou mayst warn a folk unto whom no warner came before thee, that haply they may give heed
You had not been present at the side of the Mount (Sinai) when We called Moses (from the tree), but through Our mercy we told you his story so that you might warn the peopl
And you were not at the side of (the mount) Tur when We called (Musa), but it (your prophet-hood through which you knew all this) is a mercy from your Lord, so that you warn a people to whom no warner has come before you, that they may receive the advice
You were not present at the side of the ‘Mount Sinai’ when We called out (to ‘Moses’), but (We reveal this to you) as a clemency from your Lord so that you may give warning to a people to whom no warner had come before you, so that they may be mindful.
You were not there at the side of (the mountain) Toor when We called (Musa). But this revelation is a blessing from your Lord, so you may warn your nation. Prior to you, We had not sent them a warner. Perhaps they would bear that in mind
You were not present at the side of the Mount Sinai when We called out (to Moses), but (We have revealed this to you) as a Mercy from your Lord so that you may give warning to a people who had not been warned before you, and that they may be admonished.
Nor were you at the side of the Mount when We called to Mussa, but it is the mercy of Allah extended to you to serve as a spectacle and a warning to a people who never received a spectacle and a warning before you, that they may hopefully ponder
Nor were you on the mountainside when We called Musa, but you have been sent as a kindness from your Lord to warn those people to whom no warner was sent before you, so they might wake up to the reality.</i
And you were not at the side of Mount Ṭûr when We called out ˹to Moses˺. But ˹you have been sent˺ as a mercy from your Lord to warn a people to whom no warner has come before you, so perhaps they may be mindful.
And you were not on the side of the mountain when We called, but it is a mercy from your Lord in order for you to warn a people to whom no warner has come before you, so that they reflect.
You were not present on the mountainside when We called out. Yet have We sent you forth, as a blessing from your Lord, to forewarn a nation to whom no one before you had been sent to warn them, so that they may reflec
Nor were you on the slope of Mount Sinai when we called (Moses). But it is mercy from your Lord, (towards the people,) in order to warn people who received no warner before you, that they may take heed.
Nor were you on the side of the mount when We called [Moses], but [you were sent] as a mercy from your Lord to warn a people to whom no messenger had come before, so that they might be reminded,
Nor were you on the side of the mount when We called [Moses], but [you were sent] as a mercy from your Lord to warn a people to whom no messenger had come before, so that they might be reminded,
And you were not beside Al-Tur (The Mount) when We called. But a mercy from your Lord, to warn a kinfolk who did not come to them a warner before you, perhaps they may be remembering.
And you were not on the side of the Mount T?r when We called (unto Moses), but (this revelation is) a mercy from your Lord that you warn a people to whom no warner had come before you, in order that they may receive admonition
Nor indeed were you present on the slopes of Mount Sinai when We called out [to Moses]. Rather, it is an act of your Lord's mercy so that you may warn people to whom no warner has come before you, so that they may perchance reflect.
And neither were you present on the slope of Mount Sinai when We called Moses. But you are sent as an act of your Lord's Grace, to warn people to whom no Warner has come before you, so that they may reflect. ((32:3), (36:6). Prophet Ishmael, the ancestor of Arabs, cannot be considered a Prophet to them since Children of Ishmael multiplied and inhabited Arabia as the Arab community long after his death. See (2:125) and introduction to Surah 11 Hud)
And you were not on this side of the mountain when We called, but a mercy from your Lord that you may warn a people to whom no warner came before you, that they may be mindful
And thou wast not on the side of the Mount with Moses, when WE called to him and revealed to him Our prophecy concerning thee. But WE have sent thee as a mercy from thy Lord, that thou mayest warn a people to whom no warner had come before thee, that they may be mindful
And thou wast not on the side of the Mount when We called out. But [thou art sent as] a mercy from thy Lord that thou mayest warn a people unto whom no warner has come before thee, that haply they may remember
And you were not at the side of (the Mountain of) Thr, when We called (to Musa). Still (O Prophet! You are sent) as a Mercy from your Lord, to give warning to a people (of Arabia) to whom had come no warner before you: In order that they may remember and receive the warning
You weren’t at the base of the Mount when We called out. However, it’s an act of mercy from your Lord, to warn a people to whom no warner had come before, so they may become aware.
Nor were you by the side of the Mount when We proclaimed. Rather, it was a mercy from your Lord, that you may warn people who received no warner before you, so that they may take heed
And you were not at the side of the mount when We called [Moses] but [were sent] as a mercy from your Lord to warn a people to whom no warner had come before you that they might be reminded
And you were not by the side of the mountain when We called; but it is a mercy from your Lord, that you may warn people to whom no warner has come before you; perhaps they may remember.
Nor wast thou at the side of (the Mountain of) Tur when we called (to Moses). Yet (art thou sent) as Mercy from thy Lord, to give warning to a people to whom no warner had come before thee: in order that they may receive admonition
Nor wast thou at the side of (the Mountain of) Tur when we called (to Moses). Yet (art thou sent) as Mercy from thy Lord, to give warning to a people to whom no warner had come before thee: in order that they may receive admonition
وَلَوۡلَاۤ أَن تُصِیبَهُم مُّصِیبَةُۢ بِمَا قَدَّمَتۡ أَیۡدِیهِمۡ فَیَقُولُوا۟ رَبَّنَا لَوۡلَاۤ أَرۡسَلۡتَ إِلَیۡنَا رَسُولࣰا فَنَتَّبِعَ ءَایَـٰتِكَ وَنَكُونَ مِنَ ٱلۡمُؤۡمِنِینَ ٤٧
and may not say, if a disaster should befall them as a result of what they have done with their own hands, ‘Lord, if only You had sent us a messenger, we might have followed Your message and become believers.’
so that if a calamity seizes them (people of Makkah) for what their hands have sent (the deeds), they may not be able to say: “Our Lord! Why You did not send us a Messenger? Then we would have followed Your Verses and would have been among the believers.”
And lest, if an affliction had afflicted them for that which their hands had sent before, they should have said: our Lord! wherefore sent not Thou an apostle unto us that we might have followed Thy revelations and been of the believers
And in case disaster comes upon them for what they have done themselves, they should say: "O Lord, why did You not send an apostle to us that we should have followed Your commands, and been with those who are believers;"
And if it wasn’t for when an affliction befalls them as a result of their own doings (due to sunnatullah), they say, “Our Rabb... If only You had disclosed a Rasul to us so we could have followed Your signs and become of the believers.” (We would not have disclosed a Rasul.)
If a disaster had struck them because of what they had already done, they would have said, ´Our Lord, why did You not send us a Messenger so that we could have followed Your Signs and been muminun?´
And lest —should an affliction visit them because of what their hands have sent ahead— they should say, ‘Our Lord! Why did You not send us an apostle so that we might have followed Your signs and been among the faithful?’
(We have sent you as Messenger) lest they say when a disaster befalls them (either in the world or in the Hereafter) because of what they themselves with their own hands have forwarded, "Our Lord! If only you had sent a Messenger to us, we would have followed Your Revelations and been among the believers."
And (We have sent you to them) lest when some evil befalls them because of that their hands have sent forward, they should say, `Our Lord, why did You not send a Messenger to us? (If You had sent one) we would have followed Your commandments and would have been of the believers.
Else, did an affliction visit them for that their own hands have forwarded then they might say, 'Our Lord, why didst Thou not send a Messenger to us that we might follow Thy signs and so be among the believers?
And if they suffer a tragedy because of what their hands have sent ahead (what they did), then they say: “Our Lord, why did You not send us a messenger, so we follow Your signs and we become of the believers?”
Now if, in account of their own deeds, a misfortune strikes the people, they will not have an excuse to say: “Our Lord, If you had sent a Prophet to us, we would have certainly had followed Your Revelations and would have been among the believers.”
If We had not sent you to them, and a calamity had struck them for what their hands have sent forth they might say, “Our Lord, why did You not send us a messenger? We would have then followed Your signs and been among those who believe.
And (We have sent you as a messenger) lest a calamity befall them as a result of what their hands have put forth, and they say, “Our Lord, if only You had sent us a messenger, we would have followed Your signs and been among the believers.”
And lest there should befall them a mishap for what their hands have sent before, and they should say, 'Our Lord! why didst thou not send to us an apostle? for we would have followed thy signs and been of the believers.
Otherwise, if some disaster befell them because of what their own hands have sent forward they would say, “Our Lord! Why did you not send a Noble Messenger towards us, so we may have followed Your signs and accepted faith?”
And lest an affliction befalls them due to that their hands have put forth then they might say, “O our Lord! If only you had sent a messenger unto us so that we might have followed Your signs and we might have been of the believers.”
and lest, if a calamity had befallen them, for that which their hands had previously committed, they should have said, O Lord, since thou hast not sent an apostle unto us, that we might follow thy signs, and become true believers, are we not excusable
Otherwise, if a disaster should befall them for what their hands have sent before, they should say, "Our Lord! Why did Thou not send to us a messenger that we might have followed Thy revelations and been of the believers?"
and not say, when evil befalls them on account of that which their hands forwarded: 'Our Lord, why did You not send a Messenger to us so that we might follow Your verses and so that we might be among the believers.
And that they should not say when a calamity shall befal them for their previous handy work, "O our Lord! why hast thou not sent an Apostle to us? Then we should have followed thy signs and have been of the believers."
And if had it not been (for the fact) that an affliction befalls them because of what their hands have sent before (them) and they may say: “My Nourisher-Sustainer! Why didn’t You send unto us a Messenger so that we might follow Your Ayaat and we become out of the Believers ?”
So that if affliction lights on them for what their hands put forward, they say: Our Lord! Why hadst Thou not sent a Messenger to us that we would have followed Thy signs and we would be among the ones who believe?
Without such [warning], a calamity would strike them for what their hands have achieved. They would then say, “Our Lord, why did You not send a messenger? We would have followed Your Scriptures and been among the believers.”
so that they may not be able to say, when a disaster befalls them on account of their misdeeds: "Our Lord, had You sent us a Messenger, we should have followed Your revelations and become the believers."
(We did so) lest a calamity might seize them because of the misdeeds they committed whereafter they would say: "Our Lord, why did you not send a Messenger to us that we follow Your revelation and become among those who believe?"
And lest, if a disaster should befall them for what their hands have sent before, they should say: Our Lord, why didst Thou not send to us a messenger so that we might have followed Thy messages and been of the believers
And had (you) not been (sent and had) they been afflicted with a disaster because of what their hands had sent before, then they would have said, “Our Fosterer! why did You not send a messenger to us, so that we could follow Your signs (instructions) and be among the believers.”
Lest, if disaster should afflict them because of what their own hands have sent before them, they might say, "Our Lord! Why have you not sent a Messenger to us, that we might have followed your Verses and been of the believers?"
And (We would not send any Messenger) if this was not the case that when some suffering should seize them due to their own evil deeds which they did, they would say: ‘O our Lord, why did You not send us any Messenger so that we might follow Your Revelations and become of the believers?
Thus, if any disaster strikes them as a consequence of their own deeds they cannot Say: "Our Lord, if only You sent a messenger to us, so that we would follow Your revelations, and we would be of the believers."
Thus, if any disaster strikes them as a consequence of their own deeds they cannot Say: "Our Lord, if only You sent a messenger to us, so that we would follow Your revelations, and we would be of the believers.
Thus, if any disaster strikes them as a consequence of their own deeds they cannot say: "Our Lord, if only You sent a messenger to us, so that we would follow Your revelations, and we would be of the believers."
Had it not been for that a disaster strikes them because (of) what their hands presented/undertook , so they said: "Our Lord, if only you sent on (to) us a messenger, so we follow your verses/evidences/signs, and we be from the believers."
and [We have sent thee] lest they say [on Judgment Day], when disaster befalls them as an outcome of what their own hands have wrought, “O our Sustainer, if only Thou had sent an apostle unto us, we would have followed Thy messages, and would have been among those who believe!”
And had it not been (that you are sent to them), an affliction would afflict them for what their hands have forwarded, then they might say, "Our Lord, had You sent a Messenger to us, then we should have closely followed Your signs and been among the believers."
Otherwise, if disaster should afflict them because of that which their own hands have sent before (them), they might say: Our Lord! Why sentest Thou no messenger unto us, that we might have followed Thy revelations and been of the believers
to whom no warner had been sent that perhaps they might take heed, and that, on experiencing afflictions because of their own deeds, they may not say, "Lord, would that You had sent to us a Messenger so that we could follow Your revelations and become believers"
And (We have sent you as a messenger) lest, in case they suffered a calamity because of what their hands sent ahead, they should say, .Our Lord, why did You not send a messenger to us, so that we might have followed your verses and been among the believers?
If (We had) not (sent you to Quraysh)- in case a catastrophe should befall them for (their evil deeds) that their hands have sent forth- they would have said: "Our Lord, why did You not send us a messenger so that we might have followed Your ‘Revelations’ and been among the Monotheistic Believers?"
If a torment had hit them as a result of their own doing, they would have said, "Our Lord, why did You not send us a messenger. We would have followed Your signs and would have been among the believers."
Otherwise, if a catastrophe should strike them for (their evil deeds) which their hands have sent forth, , they might say: "Our Lord, why did You not send to us a Messenger so that we might have yielded to what you have revealed of the knowledge of the truth, and been of those who live a life of Genuine Faith?"
Had We not sent you O Muhammad to the people in general and to the Pagans in particular to serve as a spectacle and a warning they would have said when befallen with a misfortune as a reaction to what their wrongful and unclean hands have committed: "O Allah, our Creator, if only You had sent to us a Messenger to guide us to Your path in which Your divine signs shine like beacons inciting us to lift to You our inward sight"
When a disaster strikes them due to their evil actions they pray: “Our Lord, had You sent us a messenger, we would have followed Your verses and become believers.”
Also so they would not say, if struck by an affliction for what their hands have done: “Our Lord! If only You had sent us a messenger, we would have followed Your revelations and become believers.”
So that when an affliction befalls them on account of what they have sent ahead they cannot say: our Lord, why did You not send a messenger to us so we could follow Your signs and be of the believers?
and may not say, when evil befalls them on account of their misdeeds: ‘Lord, had You sent us an apostle, we should have obeyed Your revelations and believed in them.‘
Thus, they cannot say, when a disaster strikes them as a consequence of their own deeds, "Our Lord, had You sent a messenger to us, we would have followed Your revelations, and would have been believers."
that if a disaster should strike them for what they have done, they would not be able to say, "Our Lord, if You had only sent a messenger to us so we could have followed Your instructions and became believers."
that if a disaster struck them for what they have done, they would not be able to say, “Our Lord, if You had only sent a messenger to us so we could have followed Your instructions and became believers.”
And if not that a calamity inflicted them with what their hands had put forward, so they would say, “Our Lord, why did You not send to us a messenger so we could have followed Your verses and been among the believers?”
And were it not that there should befall them a calamity for what their hands have sent before, they would say: �Our Lord! Why did You not send to us a messenger so that we might follow Your signs and so be of the believers?
[We have sent you] lest they say when a disaster befalls them as an outcome of what their own hands have wrought, “Our Lord! If only You had sent us a messenger, we would have followed Your revelations, and would have been among the believers.'
Otherwise, if disaster struck them as a result of their own actions, they might say, "Our Lord! Why did You not send a Messenger to us, that we might have followed Your Revelations and been of the believers?"
And were it not that there should befall them a disaster for what their hands have sent before, then they should say: Our Lord! why didst Thou not send to us a messenger so that we should have followed Thy communications and been of the believers
And were it not that if an affliction should befall them because of what their hands have sent before them, they would say, `Our Lord, wherefore didst Thou not send a Messenger to us that we might have followed Thy commandments and been of the believers?' We would not have sent thee as a Messenger
And [We did so] lest there be an affliction that would befall them because of that which their hands have sent forth at which they should say, “Our Lord! If only Thou hadst sent a messenger unto us, we would have followed Thy signs and been among the believers!
And if (We had) not (sent you to the people of Makkah)— (and) if a misfortune came over them for (the actions that) their hands have already done, they might say: "Our Lord! Why did You not send a messenger to us? We should then have followed Your Signs and been from those who believe!"
Thus, if a calamity befalls them due to their actions, they can’t say, “Our Lord, if only You had sent us a messenger, we would’ve followed Your guidance and been among the believers.”
Otherwise, if a calamity befell them as a result of what their hands have perpetrated, they would say, 'Our Lord, if only You had sent us a messenger, we would have followed Your revelations, and been among the believers.'
And if not that a disaster should strike them for what their hands put forth [of sins] and they would say, "Our Lord, why did You not send us a messenger so we could have followed Your verses and been among the believers?"..
And lest there should befall them a calamity for what their hands have sent forward, and they should say, 'Our Lord! Why did you not send us a messenger? Then we would have followed Your signs and been of the believers.'
If (We had) not (sent thee to the Quraish),- in case a calamity should seize them for (the deeds) that their hands have sent forth, they might say: "Our Lord! why didst Thou not sent us an apostle? We should then have followed Thy Signs and bee n amongst those who believe!"
If (We had) not (sent thee to the Quraish),- in case a calamity should seize them for (the deeds) that their hands have sent forth, they might say: "Our Lord! why didst Thou not sent us a messenger? We should then have followed Thy Signs and been amongst those who believe!"
فَلَمَّا جَاۤءَهُمُ ٱلۡحَقُّ مِنۡ عِندِنَا قَالُوا۟ لَوۡلَاۤ أُوتِیَ مِثۡلَ مَاۤ أُوتِیَ مُوسَىٰۤۚ أَوَ لَمۡ یَكۡفُرُوا۟ بِمَاۤ أُوتِیَ مُوسَىٰ مِن قَبۡلُۖ قَالُوا۟ سِحۡرَانِ تَظَـٰهَرَا وَقَالُوۤا۟ إِنَّا بِكُلࣲّ كَـٰفِرُونَ ٤٨
Even now that Our truth has come to them, they say, ‘Why has he not been given signs like those given to Moses?’ Did they not also deny the truth that was given to Moses before? They say, ‘Two kinds of sor-cery, helping each other,’ and, ‘We refuse to accept either of them.’
Now that the truth (Muhammad with his message) has come to them from Us, they say: “Why he is not given the like of what was given to Moses? Did they not disbelieve in what was given to Moses before? They say: “2 kinds of magic (the Torah and the Qur’an) are helping each other!” They say: “Surely! We disbelieve in both.”
Yet when the truth is come unto them from before Us, they say: wherefore hast he not been vouchsafed the like of that which was given unto Musa? Disbelieved they not in that which was given unto Musa aforetime? They say; two magics supporting each other. And they say: verily in all such things we are disbelievers
But when the truth came to them from Us, they said: "Why is he not given the like of what was given to Moses?" Did they not disbelieve before in what was given to Moses? They said: "Both are imposters one like the other," and added: "We do not believe in either."
But when the Truth (Rasul) comes to them from Us, they say, “Why hasn’t he been given the like of what was given (as miracles) to Moses?” Had they not previously denied what was given to Moses? And they had said, “It is two works of magic supporting each other and we deny them all.”
But when the truth did come to them from Us they said, ´Why has he not been given the same as Musa was given?´ But did they not previously reject what Musa was given? They say, ´Two magicians who back each other up.´ And they say, ´We reject both of them.´
But when there came to them the truth from Us, they said, ‘Why has he not been given the like of what Moses was given?’ Did they not disbelieve what Moses was given before, and said, ‘Two magicians abetting each other,’ and said, ‘Indeed we disbelieve both of them’
And yet, now that the truth has come to them from Us (through a Messenger), still they say (by way of an excuse for their denial of it), "Why has he not been granted the like of what Moses was granted (all at once)?" Did they not preject previously belief refuse to believe in what had been granted to Moses? They said: "Both are sorcery, each supporting the other." They also said: "In each we are unbelievers."
But now that the truth has come to them from Us they say, `Why has he (- this Messenger) not been given the like of that which was given to Moses?' Did the people (- the disbelievers) not reject before this that which was given to Moses? They say, `They (- Moses and Muhammad) are both frauds who support each other.' They also say, `We reject (the claim of) each one of them.
Yet when the truth came to them 'from Ourselves, they said, 'Why has he not been given the like' of that Moses was given?' But they, did they not disbelieve also in what Moses was given aforetime? They said, 'A pair of sorceries mutually supporting each other.' They said, 'We disbelieve both.
Then when the truth came to them from Us, they said: “Why was he not given (miracles) like what Moses was given?” Did they not previously disbelieve in what was given to Moses? They said: “Two magics (Torah and Quran) backing each other up. And they said: “Indeed we are disbelievers to all.”
However, when My revelation [which is the only thing that they needed for guidance] reached these people, they said: “How come Mohammad has not been given the same [miracles] which was given to Moses?” Did people like them not deny the miracles of Moses? Did they not refer to those miracles as work of two magicians? Did they not say: “We will not believe any way?”
But when the truth has come to them from Us they say, “Why are signs not sent to him, like those which were sent to Moses?” Did they not reject the signs which were given to Moses? They say, “Two kinds of illusions, each assisting the other.” And they say, “As for us, we reject all such things.
But when the truth came to them from Our Providence, they said, “If only he was given the like of what was given to Moses.” Did they not deny what was given to Moses in the past? They said, “Two works of sorcery, backing one another.” And they said, “We deny both.”
And when the truth comes to them from us they say, 'We are given the like of what Moses was given.' Did they not disbelieve in what Moses was given before?- they say, 'Two works of sorcery back up each other;' and they say, 'Verily, we do disbelieve in all.
So when the Truth * from Us came to them, they said, “Why has he not been given what was given to Moosa?” Had they not disbelieved in what was earlier given to Moosa? They said, “They are two magicians, who support each other”; and said, “We disbelieve in both of them.” (* Prophet Mohammed – peace and blessings be upon him)
But when the truth came to them from Our presence they said, “If only he is given the like of that which was given to Moses” but did they not disbelieve in that which was given to Moses before? They said to two magicians backing one another and they said, “We disbelieve in both.”
Yet when the truth is come unto them from before us, they say, unless he receive the same power to work miracles as Moses received, we will not believe. Have they not likewise rejected the revelation which was heretofore given unto Moses? They say, two cunning impostures have mutually assisted one another: And they say, verily we reject them both
But when the truth comes to them from Us they say, "Why are not signs given to him the like of what Moses was given." Did they not disbelieve in what Moses was given before? They say, "Two works of sorcery back up each other (The Torah and
So when the truth (Prophet Muhammad) came to them from Us, they said: 'Why is he not given the like of that which was given to Moses? ' But did they not also disbelieve in that which Moses was given before! They say (about Moses and Aaron): 'Two sorcerers supporting one another! ' And they said: 'We disbelieve both.
Yet when the truth came to them from our very presence, they said, "Unless the like powers be given to him that were given to Moses. . . ." But did they not disbelieve in what of old was given to Moses? They said, "Two works of sorcery have helped each other;" and they said, "We disbelieve them both."
But when Al-Haqq has come to them from Us, they said: “Why he has not been delivered the like of what was delivered to Musa?” Did they not disbelieve in that which was given to Musa before? They said: “Two magics, each helping the other.” And they said: “Verily, we are disbelievers to all (this).”
But when The Truth drew near them from Us they said: Why was he not given the like of what was given to Moses? They are ones who are ungrateful for what was given to Moses before. They said: Two kinds of sorcery, each helped one against the other. And they said: Truly, we disbelieve in all of it.
But now that truth has come from Us, they say, “Why does he not have signs like Moses had?” But don’t they reject what was given to Moses? They say, “It’s just two kinds of sorcery supporting one another [the Torah and the Qur’an].” And they say, “We’ll just dismiss them all!”
Now that the Truth has come to them from Us, they are saying: "Why is he (Muhammad) not given the like of what was given to Moses?" Have they not rejected that which was given to Moses before? They claim: "These (Torah and Qur’an) are the two works of sorcery complementing each other!" And they say: "We believe in neither."
But when the Truth reached them from Us, they said: "Why was he not given that which was given to Moses?" But did they not reject before what had been given to Moses? They said: "Both are magic, each supporting the other!" And they said: "We deny each of these."
But (now) when the Truth has come to them from Us, they say: Why is he not given the like of what was given to Moses? Did they not disbelieve in that which was given to Moses before? They say: Two enchantments backing up each other! And they say: Surely we are disbelievers in both
But when the truth came to them from Us, they said, “Why is he not given the like of what was given to Musa?” Did they not reject that which was given to Musa earlier? They say, “Two magicians helping each other,” and they say, “We certainly do not believe in all.”
Then as the Truth came to them from Us, they said, "Why is he not given the like of what was given to Moses?" Did they not suppress the Truth in what was given to Moses before? They said, "Those are two delusions that back each other up." And they said, "We do ineed disbelieve both!"
Then when the truth came to them from Our presence, they said: ‘Why has this (Messenger) not been given the (signs) like those (signs) which were given to Musa (Moses)?’ Did they not deny those (signs) which were given to Musa (Moses) before this? They said: ‘Both (the Qur’an as well as the Torah) are magic (which) confirm and agree with each other.’ And they said: ‘We deny all (of them).
But when the truth came to them from Us, they said: "If only he was given the same that was given to Moses!" Had they not rejected what was given to Moses before They had said: "Two magicians assisting one another." And they said: "We reject all these things."
But when the truth came to them from Us, they said: "If only he was given the same that was given to Moses!" Had they not rejected what was given to Moses before? They had said: "Two magicians assisting one another." And they said: "We reject all these things.
But when the truth came to them from Us, they said: "If only he was given the same that was given to Moses!" Had they not rejected what was given to Moses before? They had said: "Two magicians assisting one another." And they said: "We reject all these things."
So when the truth came to them from at Us, they said: "If only (he) was given/brought to equal/similar (to) what was given/brought (to) Moses." Did they not disbelieve with what was given/brought (to) Moses from before? They said: "Two magicians/sorcerers, they (B) cooperated (with)/backed each other." And they said: "That we are with all/each disbelieving."
And yet, now that the truth has come unto them from Us, they say, “Why has he not been vouchsafed the like of what Moses was vouchsafed?” But did they not also, before this, deny the truth of what Moses was vouchsafed? [For] they do say, “Two examples of delusion, [seemingly] supporting each other!” And they add, “Behold, we refuse to accept either of them as true!”
Then as soon as the Truth came to them from Our Providence they said, "Had he not been brought the like of what was brought to Musa!" (Moses) And did they not disbelieve in what was brought to M?s'a earlier? They said, "Two kinds of sorcery (Literally: two sorceries) mutually backing each other!" And they said, "Surely in each (of them) we are disbelievers."
But when there came unto them the Truth from Our presence, they said: Why is he not given the like of what was given unto Moses? Did they not disbelieve in that which was given unto Moses of old? They say: Two magics that support each other; and they say: Lo! in both we are disbelievers
When the Truth from Us came to them they said, "Would that he, (Muhammad), had received what was given to Moses (by his Lord)." Did not they reject what Moses had brought to them saying, "These two, Moses and Aaron, are two magicians who support each other. We do not have any faith in them."
But when the Truth came to them from Us, they said, .Why has he (the messenger) not been given (a book) similar to what Musa had been given?. Is it not that they denied what Musa had been given before? They said, .Both (Qur‘an and Torah) are works of magic that support each other. And they said, .We disbelieve each one of them
But when the truth has come to them from Us, they say: "Why is he not given the like of what was given to ‘Moses’? Did they not disbelieve in that which was given to ‘Moses’ before? They say: "Two kinds of sorcery (the ‘Torah’ & the 'Qur’ān') supporting each other!" They say: “Indeed, in both of them, we are not going to believe."
When the truth came to them from Us they said, "Why wasn´t he granted a miracle of the kind conferred upon Musa. But earlier, hadn´t they rejected what Musa was given? They said, "Both are magicians, each promoting the other!"
But when the Truth has come to them from Us, they say: " Why is he not given the like of what was given to Moses? Did they not reject the truth of what was given to Moses before? They say: "Two kinds of sorcery- (the Torah & the Qur’ān) - supporting each other!" They say: “Indeed, to both of them, we pledge not to give credence."
And now when they have received Our spirit of truth guiding into all truth they say: "If only he -the Messenger- were given divine signs similar to those given to Mussa!" Did they not reject the signs We equipped Mussa with before! and did they not label both AL-Tawrah of Mussa and the Quran as presentations of falsehood and designated them two related subjects complementing one another on the work of magic and they said: "We simply deny and reject each and all!"
However, when Our truth reached them, they said, “Why wasn’t he given a book like the one Musa was given?” They also denied what was given to Musa, saying, “Two competing works of magic!” And said, “We reject each of them”?
But when the truth came to them from Us, they said, “If only he was given the like of what Moses had been given.” Did they not deny what had been given to Moses earlier? They claimed, “Both ˹Scriptures˺ are works of magic, supporting each other!” Adding, “We truly deny both.”
Then when the truth from Us came to them they said: why hasn´t he been given the like of what Musa (Moses) was given? Did they not reject what Musa (Moses) had been given before, saying: two magicians supporting each other, and saying: we reject each of them.
And now that they have received the Truth from Us, they ask: ‘Why is he not given the like of what was given to Moses?‘ But did they not deny what was formerly given to Moses? They say: ‘Two works¹ of sorcery complementing one another!‘ And they declare: ‘We will believe in neither of them.‘
Now that the truth has come to them from us, they said, "If only we could be given what was given to Moses!" Did they not disbelieve in what was given to Moses in the past? They said, "Both (scriptures) are works of magic that copied one another." They also said, "We are disbelievers in both of them."
But even when the Truth came to them from Us, they said, "Why Was [the Prophet] not given signs like those given to Moses?" Did they not previously deny what Moses was given? They said, "[These are just] two magicians supporting each other, and we are denying each of them."
But even when the truth came to them from Us, they said, “Why Was [the Prophet] not given signs like those given to Moses?” Did they not previously deny what Moses was given? They said, “[These are just] two magicians supporting each other, and we deny each of them.”
So, when the right came to them from Us, they said, “If only he was given what was like, which was given to Moses.” Did they not disbelieve in what was given to Moses from before? They said, “Two magicians backing up each other.” And they said, “Surely we are infidels with both.”
But when the truth came to them from Us they said: �Why has he not been given the like of what was given Moses?� (But) did they not believe also in what Moses was given aforetime? They said: �A pair of sorceries supporting each other�. And they (also) said: �Verily we disbelieve in all�
Now when the truth has come to them from Us, they say: “Why has he not been given the like of what Moses was given?' But did they not deny the truth of what Moses was formerly given? Indeed they said: “These are two kinds of sorcery, each supporting the other.' And they add: “We reject both of them.'
And yet, now that the Truth has come to them from Us, they say, "Why is he not given the like of what Moses was given?" (The supernatural miracles they had heard about). But, did not the generations before this Revelation reject the Truth of what Moses was given? They used to say, "Two examples of delusion, supporting each other (Moses and Aaron)! And they went ahead, "Behold, we refuse to accept either of the two (brothers)."
But (now) when the truth has come to them from Us, they say: Why is he not given the like of what was given to Musa? What! did they not disbelieve in what Musa was given before? They say: Two magicians backing up each other; and they say: Surely we are unbelievers in all
But now when the truth has come to them from US, they say, `Why has he not been given the like of what was given to Moses?' Did they not reject that which was given to Moses before?' They said, `Aaron and Moses are but two sorcerers who back up each other.' And they say, `We reject the claim of both.
But when the truth came to them from Us, they said, “Why was he not given the like of that which was given to Moses?” Did they not disbelieve in that which was given to Moses aforetime? They said, “Two sorceries, supporting one another.” And they said, “Truly we are disbelievers in each.
But (now), when the Truth has come to them from Ourselves, they say, "Why are not (Signs of Allah) sent to him, like those (Signs; The rod, the glowing hand) which were sent to Musa (Moses)? Then, did they not reject (the Signs) which were formerly sent earlier to Musa (Moses)? They say: "Two types of magic, one helping the other!”, And they say: “For us, We reject all (types of magic)!"
Now, when the truth has come to them from Us, they argue, “Why wasn’t he given something similar to what Moses received?” Didn’t they reject what was previously given to Moses? And they say, “These two are mixed-up magic spells, and we reject both.”
But when the truth came to them from Us, they said, 'If only he was given the like of what was given to Moses.' Did they not disbelieve in what was given to Moses in the past? They said, 'Two works of magic backing one another.' And they said, 'We are disbelieving in both.'
But when the truth came to them from Us, they said, "Why was he not given like that which was given to Moses?" Did they not disbelieve in that which was given to Moses before? They said, "[They are but] two works of magic supporting each other, and indeed we are, in both, disbelievers."
And when the truth comes to them from Us they say, 'Why was he not given like that which was given to Moses?' Did they not disbelieve in what Moses was given before? They say, 'Two works of magic supporting each other;' and they say, 'Indeed, we disbelieve in all.'
But (now), when the Truth has come to them from Ourselves, they say, "Why are not (Signs) sent to him, like those which were sent to Moses?" Do they not then reject (the Signs) which were formerly sent to Moses? They say: "Two kinds of sorcery , each assisting the other!" And they say: "For us, we reject all (such things)!"
But (now), when the Truth has come to them from Ourselves, they say, "Why are not (Signs) sent to him, like those which were sent to Moses?" Do they not then reject (the Signs) which were formerly sent to Moses? They say: "Two kinds of sorcery, each assisting the other!" And they say: "For us, we reject all (such things)!"
قُلۡ فَأۡتُوا۟ بِكِتَـٰبࣲ مِّنۡ عِندِ ٱللَّهِ هُوَ أَهۡدَىٰ مِنۡهُمَاۤ أَتَّبِعۡهُ إِن كُنتُمۡ صَـٰدِقِینَ ٤٩
Say [Muhammad], ‘Then produce a book from God that gives better guidance than these two and I will follow it, if you are telling the truth.’
Say (to them, O Muhammad): “Then bring a book from Allah which is better guide than these 2 (the Torah and the Qur’an), I will follow it, if you are truthful.”
Say thou: then bring a Book from before Allah, that is better in guidance than these two shall follow it--if ye are truth- tellers
Say: "Then bring a Book from God which gives better guidance than these so that I may follow it, if you speak the truth."
Say, “If you are true to your word then bring a knowledge (Book) from Allah that shows a better way than these two (the Quran and the Old Testament) so that we may follow it!”
Say: ´Bring a Book, then, from Allah which guides better than both of them and follow it if you are telling the truth.´
Say, ‘Then bring some Book from Allah better in guidance than the two so that I may follow it, should you be truthful.’
Say (to them): "Then bring another Book from God which would offer better guidance than either of these two so that I may follow it, if you are truthful (in your claim that they are both sorcery)."
Say, `If (Moses and Muhammad are both fraudulent and) you speak the truth, then bring a Book from Allah which is a better guide than these two (- the Torah and the Qur'an), that I may follow it.
Say: 'Bring a Book from God that gives better guidance than these, and follow it, if you speak truly.
Say: “If you are truthful, then bring a book from God which is a better guide than them, so that I follow it, if you are truthful.”
Tell them: “If you have a better revelation from the Lord, than Qur’an and Torah, containing better guidance, let me know. I will follow such book to the point with you, if you are sincere
Say, “Then bring a book from God which is a better guide than either of them, that I may follow it. Do it, if you are right.
Saysg, “Then bring a scripture from Allah more conducive to guidance than both of them and I will follow it, if youpl are truthful.”
Say, 'Bring, then, a book from God which shall be a better guide than both, and I will follow it, if ye do tell the truth!
Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “Therefore bring a Book from Allah which is better guiding than these two - I will follow it - if you are truthful.”
Say, “Then bring a book from the presence of Allah which offers a better guidance than these two and I will follow it if you are truthful.”
Say, produce therefore a book from God, which is more right than these two, that I may follow it; if ye speak truth
Say, "Bring, then, a book from Allah which shall be a better guide than both that I may follow it, if you are truthful."
Say: 'If what you say is true, bring down from Allah a Book that is a better guidance than both, I will follow it!
SAY: Bring then a Book from before God which shall be a better guide than these, that I may follow it; if ye speak the truth
Say: “Then come over with a Book from Allah, which is a better guide than these two [i.e., Musa and the Divine Book (so that)] I may follow it, if you are truthful.”
Say: Then, bring a Book from God that is better guided than these two that I follow it, if you had been ones who are sincere.
Say, “Bring a Book from Allah that is a better guide than either of them, and I will follow it, if you are so honest!”
Ask them: "Bring a Book from Allah which is a better guide than these two, I will follow it, if what you say be true!"
Tell them, (O Prophet): "Then do bring a Book from Allah which is a better guide than either of them, and I will follow it! Do so if you are truthful!"
Say: Then bring some (other) Book from Allah which is a better guide than these two, I will follow it -- if you are truthful
Say, “Then bring a book from Allah which is a better guide than these two (that) I may follow it, if you are truthful.”
Say, "Then bring a scripture from Allah that would give guidance clearer than these two. I shall follow it, if what you say is true."
Say: ‘Bring some (other) book from Allah which guides better than these two, (then) I shall follow that if you are truthful (in your blames).
Say: "Then bring forth a scripture from God that is better in guidance so I may follow it, if you are truthful."
Say: "Then bring forth a book from God that is better than them in guidance so I may follow it, if you are truthful.
Say: "Then bring forth a book from God that is better than them in guidance so I may follow it, if you are truthful."
Say: "So come with a Book from at God, He/it is more guided/guiding than them (B), I follow it if you were truthful."
Say: “Produce, then, [another] revelation from God which would offer better guidance than either of these two [and] I shall follow it, if you speak the truth!”
Say, "Then come up with a Book from the Providence of Allah that gives (fairer) guidance (Literally: more guiding) than these (two), (and) I (should) closely follow it, in case you are sincere."
Say (unto them, O Muhammad): Then bring a scripture from the presence of Allah that giveth clearer guidance than these two (that) I may follow it, if ye are truthful
(Muhammad), tell them, "Bring a Book if you are able to, from God better in its guidance than the Torah and the Quran; I shall follow it"
Say, .Then bring a book from Allah which is better than both, in guidance, and I shall follow it, if you are true
Say (unto them, O’ Muhammad): "Then bring a book from Allâh, which gives better spiritual insight than these two, so that I may follow it if you are truthful.”
Tell them, "Go ahead! Present a book from Allah which has a better guidance than these two _ (the Qur´an and the Torah)! If so, if you are true to your word, follow it."
Say: ‘Then bring a Scripture from Allâh that is better in enlightenment than these two, that I may follow it, if you are truthful’.
Say to them O Muhammad: "If indeed you are declaring the truth then try to bring down from the realm of heaven a better book that you consider to be the truth that guides into all truth and I will be happy to follow it."
Say: “So produce a book from Allah for me to follow that is a better guide than either of them, if you are telling the truth.”
Say, ˹O Prophet,˺ “Bring then a scripture from Allah which is a better guide than these two so I may follow it, if your claim is true.”
Say: then bring a book from Allah which is more guided than those two, and I will follow it, if you are truthful.
Say: ‘Bring down from God a scripture that is a better guide than these and I will follow it, if what you say be true!‘
Say, "Then produce a scripture from GOD with better guidance than the two, so I can follow it, if you are truthful."
Say, "If you are truthful, then bring a Book from God that gives better guidance than either of them that I may follow it."
Say, “If you are truthful, then bring a Book from God that gives better guidance than either of them that I may follow it.”
Say, “So bring a book from Allah, more guiding than both of them, I will follow it, if you are truthful ones.”
Say (O� Apostle Muhammad): �Bring you then a Book from Allah that gives better guidance than both of them (i.e., Torah and Qur�?n), (that) I follow it, if you are truthful�
Say: “Produce, then, a Book from God which would offer better guidance than these two and I shall follow it, if what you say be true!
Say, "Produce then, a Book from Allah that would offer better Guidance than either of these two (the Torah and the Qur'an) - and I shall follow it! Do it if you are men of truth."
Say: Then bring some (other) book from Allah which is a better guide than both of them, (that) I may follow it, if you are truthful
Say, `Then bring a Book from ALLAH which is a better guide than these two books - the Torah and the Qur'an - that I may follow it, if you are truthful.
Say, “So bring a book from God that provides better guidance than these two, that I may follow it, if you are truthful.
Say (to such rejecters): "Then you bring a Book from Allah, which is a better Guide than earlier of them, that I may follow it! If you are truthful!"
Say, “Then produce a scripture from God that offers superior guidance than these two, and I will follow it, if you are truthful.”
Say, 'Then bring a scripture from God, more conductive to guidance than both, and I will follow it, if you are truthful.'
Say, "Then bring a scripture from Allah which is more guiding than either of them that I may follow it, if you should be truthful."
Say, 'Then bring a book from God which is a better guide than both of them, follow it, if you are truthful.'
Say: "Then bring ye a Book from God, which is a better guide than either of them, that I may follow it! (do), if ye are truthful!"
Say: "Then bring ye a Book from Allah, which is a better guide than either of them, that I may follow it! (do), if ye are truthful!"
فَإِن لَّمۡ یَسۡتَجِیبُوا۟ لَكَ فَٱعۡلَمۡ أَنَّمَا یَتَّبِعُونَ أَهۡوَاۤءَهُمۡۚ وَمَنۡ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَىٰهُ بِغَیۡرِ هُدࣰى مِّنَ ٱللَّهِۚ إِنَّ ٱللَّهَ لَا یَهۡدِی ٱلۡقَوۡمَ ٱلظَّـٰلِمِینَ ٥٠
If they do not respond to you, you will know that they follow only their own desires. Who is further astray than the one who follows his own desires with no guidance from God? Truly God does not guide those who do wrong
But if they don’t answer to you, then know that they only follow their own desires. Who is more astray than the one who follows own desires without guidance from Allah? Allah does not guide the wrongdoers.
Then if they answer thee not, know thou that they only follow their own desires; and who is farther astray than he who followeth his desire without guidance from Allah? Verily Allah guideth not a wrong- doing people
Then, if they cannot give you an answer, know that they are only following their lusts. And who can be farther astray than he who follows his lust without any guidance from God? And certainly God does not guide an unjust people
If they do not accept your offer, know that they merely follow their baseless fantasies! And who is more corrupt than he who follows fantasies and imaginations without (the knowledge of the reality manifesting from within themselves) from Allah (the Names comprising their essence)? Indeed, Allah does not guide (to the realization of their essential reality) the wrongdoing people.
If they do not respond to you then know that they are merely following their whims and desires. And who could be further astray than someone who follows his whims and desires without any guidance from Allah? Allah does not guide the people of the wrongdoers.
Then if they do not respond to you[r] [summons] know that they only follow their desires. And who is more astray than him who follows his desires without any guidance from Allah? Indeed Allah does not guide the wrongdoing lot
If they cannot respond, then know that they are merely following their whims and caprices. Who can be more astray than he who follows his lusts and fancies deprived of all guidance from God. God surely does not guide people given to wrongdoing and injustice
If they (do not accept the challenge and) do not answer you, know that they are just following their own low and evil desires. And who should be more erring than one who leaving aside the guidance from Allah only follows his own low and evil desires. Verily, Allah does not guide the wrongdoing people to success
Then if they do not answer thee, know that they are only following their caprices; and who is further astray than he who follows his caprice without guidance from God? Surely God guides not the people of the evildoers
So, if they did not answer you, then know that they only follow their desires (and opinions). And who is more mistaken than someone who follows his desire (and opinion) without guidance from God? Indeed, God does not guide the wrongdoing people.
If they fail to answer, then know that they are simply following their own opinions [which justify their lust] and who is more unjust [to himself] than an opinionated person who rejects the Highest Authority’s guidance. God definitely will not guide the unjust people for the simple reason that they do not deserve it.]
But if they do not come to you, know that they only follow their desires, and who is more astray than one who follows his desires, devoid of guidance from God, for God does not guide people given to wrongdoing
But if they do not respond to yousg, know that they only follow their whims. And who is more misguided than one who follows his own whim without guidance from Allah? Indeed, Allah does not guide the unjust people.
And if they cannot answer thee, then know that they follow their own lusts; and who is more in error than he who follows his own lust without guidance from God? verily, God guides not an unjust people
So if they do not accept your challenge, then know that they only follow their desires; and who is more astray than one who follows his desires away from the guidance of Allah? Indeed Allah does not guide the unjust
But if they do not respond to you, then know that they are only following their vain desires and who is more astray than the one who follows his vain desires without guidance from Allah. Truly Allah does not guide the people who wrong their own souls.
But if they return thee no answer, know that they only follow their own desires: And who erreth more widely from the truth than he who followeth his own desire, without a direction from God? Verily God directeth not the unjust people
And if they cannot answer you, then know that they follow their own lusts (prejudices, fantasies, superstitions); and who is more in error than he who follows his own lust without guidance from Allah? Verily, Allah guides not a wrong doing people
If they do not answer you, know that they are only following their desires. And who is further astray than he who is led by his desires without guidance fromAllah! Allah does not guide the harmdoers
And if they answer thee not, then know that verily they are following their own caprices: and who goeth more widely astray than he who followeth his own caprice without guidance from God? for God guideth not the wicked
But if they responded you not, then know that what (is a fact is that) they follow their vain desires. And who is more astray than that who followed his (own) desire without guidance from Allah? Verily, Allah does not guide the nation of the transgressors
But if they respond not to thee, then, know that they only follow their own desires. And who is one who goes astray than whoever followed his own desires without guidance from God? Truly, God guides not the folk, the ones who are unjust.
And when they are not responsive to you, know that they only follow their own desires. Who is more astray than one who follows his/her own desires and is devoid of guidance from Allah? Allah does not guide people given over to sin.
So if they do not meet this demand, you should know that they only follow their own desires. And who is more misguided than the one who follows his own desires rather than the guidance from Allah? In fact, Allah does not guide such wrongdoing people
But if they do not hearken to this, know well that they only follow their lusts and who is in greater error than he who follows his lusts without any guidance from Allah? Allah does not guide those given to wrong-doing
But if they answer thee not, know that they only follow their low desires. And who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah guides not the iniquitous people
But if they do not respond to you, then know that they follow only their desires, and who is more astray than one who follows his desire without guidance from Allah, Allah certainly does not guide the unjust people.
And if they answer you not, then know that what they follow is their lusts. And who could go farther astray than he who follows his lust with no guidance from Allah? Indeed! Allah guides not the wicked people
But if they do not accept what you say, then know that (they do not have any logic); they merely follow their lusts. And who can be more astray than the one who follows his desire, abandoning the guidance from Allah? Surely, Allah does not guide the wrongdoers
But if they fail to respond to you, then know that they follow only their desires. And who is more astray than one who follows his desire, without guidance from God God does not guide the wicked people
But if they fail to respond to you, then know that they follow only their desires. And who is more astray than he who follows his desire, without guidance from God? God does not guide the wicked people
But if they fail to respond to you, then know that they follow only their desires. And who is more astray than he who follows his desire, without guidance from God? God does not guide the wicked people.
So if they did not answer/reply to you, so know that they follow their self attractions for desires , and who (is) more misguided than who followed his self attractions for desires without guidance from God? That (E) God does not guide the nation, the unjust/oppressive
And since they cannot respond to this thy challenge, know that they are following only their own likes and dislikes: and who could be more astray than he who follows [but] his own likes and dislikes without any guidance from God? Verily, God does not grace with His guidance people who are given to evildoing
So, in case they do not respond to you, then know that they are only closely following their prejudices. And who is further into error than he who closely follows his prejudice, without guidance from Allah? Surely Allah does not guide the unjust people
And if they answer thee not, then know that what they follow is their lusts. And who goeth farther astray than he who followeth his lust without guidance from Allah. Lo! Allah guideth not wrongdoing folk
If they cannot meet such a challenge, know that they are only following their (evil) desires. Who strays more than one who follows his desires without guidance from God? God does not guide the unjust people
So if they do not respond to you, be sure that they are only following their desires. And who is more astray than the one who follows his desire without guidance from Allah. Surely Allah does not take the wrongdoing people onto the right path
But if they do not answer you, then you need to know that they take in their self-deceived beliefs for the epistemic. Who is more astray than one who takes in his self-deceived beliefs for the epistemic without receiving spiritual insight form Allâh? Indeed, Allâh would not give those who are grossly unfair and morally wrong spiritual insight.
And if they do not respond. know it for sure that they are worshipping their own whims and wishes. Who can be worse than the one following his own lusts instead of the guidance of Allah. Indeed, Allah does not guide the evildoers
But if they don’t answer you, then be sure that they yield to their own whims. And who is going further away (from the path of truth) than the one who yields to his own whims (and walks) without being directed by the Light of Allâh? Surely Allâh holds back the light of His inspiration from a people who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
And if such an undertaking they fail to fulfill (and fail they undoubtedly will) then you will realize O Muhammad that they simply follow their own wishes and that they act upon their own desires. And who is more perverse than him who yields to his own imagination not based upon reason nor upon divine guidance! Allah does not guide the wrongful of actions
If they fail to respond to you, then know that they are following their impulses. And who is more misguided than the one who follows his impulses without any guidance from Allah. Allah does not guide people who do wrong
So if they fail to respond to you, then know that they only follow their desires. And who could be more astray than those who follow their desires with no guidance from Allah? Surely Allah does not guide the wrongdoing people.
Then if they do not respond to you, then know that they only follow their desires, and who is more astray than he who follows his desire without guidance from Allah, for Allah does not guide the wrongdoing people.
If they make you no answer, know that they are led by their desires. And who is in greater error than he who is led by his desire, without guidance from God? God does not guide the wrongdoers
If they fail to respond to you, then know that they follow only their own opinions. Who is farther astray than those who follow their own opinions, without guidance from GOD? GOD does not guide such wicked people.
But if they do not respond to you, then know that they are only following their whims and desires. And who is more lost than one who follows his own whims and desires without guidance from God? God does not guide unjust people.
But if they do not respond to you, then know that they are only following their whims and desires. And who is more lost than one who follows his own whims and desires without guidance from God? God does not guide unjust people.
So, if they do not respond to you. So, know that they follow their desires. And who is more astray than him who follows his desire without guidance from Allah? Surely Allah does not guide the oppressor kinfolk.
But if they do not answer you, then know that they only follow their own low desires, and who is more astray than he who follows his own low desire without any guidance from Allah? Verily Allah does not guide the unjust people
But if they do not respond to you, then know that they are following only their own whims. Who could be more astray than one who follows his own whims without any guidance from God. Certainly God does not guide those who are wrongdoing.
And since they cannot respond to this challenge of yours, know that they are only following their desires. And who could be more astray than he who follows his own desire, devoid of Guidance from Allah? For, Allah does not intervene to guide people who displace Reason with desire
But if they do not answer you, then know that they only follow their low desires; and who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah does not guide the unjust people
But if they answer thee not, then know that they only follow their own evil desires. And who is more erring than he who follows his evil desires without any guidance from ALLAH. Verily, ALLAH guides not the wrongdoing people
And if they respond not to thee, then know that they follow only their caprices. And who is more astray than one who follows his caprice without guidance from God? Surely God guides not wrongdoing people
But if they do not listen to you, (You) know that they only follow their own wishes: And who is more lost than one who follows his own wishes without the guidance from Allah? Verily, Allah does not guide people used to doing wrong
If they fail to respond to you, know that they are merely following their desires. And who is more astray than one who follows his desires without guidance from God? God does not guide the wrongdoers.
But if they fail to respond to you, know that they follow their fancies. And who is more lost than him who follows his fancy without guidance from God? God does not guide the unjust people
But if they do not respond to you - then know that they only follow their [own] desires. And who is more astray than one who follows his desire without guidance from Allah ? Indeed, Allah does not guide the wrongdoing people
And if they do not answer you, then know that they only follow their lusts; and who is more astray than he who follows his lust without guidance from God? Indeed, God does not guide the wrongdoing people.
But if they hearken not to thee, know that they only follow their own lusts: and who is more astray than one who follow his own lusts, devoid of guidance from God? for God guides not people given to wrong-doing
But if they hearken not to thee, know that they only follow their own lusts: and who is more astray than one who follow his own lusts, devoid of guidance from Allah? for Allah guides not people given to wrong-doing
6
Truth of Revelation
۞ وَلَقَدۡ وَصَّلۡنَا لَهُمُ ٱلۡقَوۡلَ لَعَلَّهُمۡ یَتَذَكَّرُونَ ٥١
We have caused Our Word to come to them so that they may be mindful
And indeed We have conveyed to them the Word (this Qur’an) in order that they may remember.
And assuredly We have caused the Word to reach them in succession, that haply they may be admonished
We have been sending word to them that they may take a warning
Indeed, We made Our Word reach them repeatedly... Perhaps they will remember and contemplate!
We have conveyed the Word to them so that hopefully they will pay heed.
Certainly We have concatenated the Word for them so that they may take admonition
Assuredly We have conveyed to them the Word (one verse after the other, and one chapter after the other for their good) so that they may reflect and be mindful
We have been sending uninterrupted revelations to them so that they may rise to eminence
Now We have brought them the Word; haply they may remember
And We have certainly communicated the word to them so they may take notice.
I have [been more than just and have] delivered the message to them [over and over again] so that they may have the [ultimate] guidance
Now We have caused the word to reach them, in order that they may receive advice
And surely We have conveyed the Word to them, that they may remind themselves.
And we caused the word to reach them, haply they may be mindful
And We indeed sent down the Word continuously for them, so that they may ponder
And We have indeed caused the word to reach them in rapid succession so that perhaps they may come to remembrance,
And now have We caused our word to come unto them, that they may be admonished
And We caused the Word to reach them, per chance (or possibly) they may be mindful
We have brought them the Word in order that they remember
And now have we caused our word to come unto them, that they may be warned
And surely, indeed We have kept uninterrupted for them Al-Qawl (‘The Word’ or ‘The Statement’), so that they may remind themselves and remind others
And, certainly, We caused the saying to reach them so that perhaps they will recollect.
Indeed, We have conveyed to them the Word so that they may be mindful.
We have conveyed Our Word to them over and over again in order that they may take heed
We have constantly conveyed them the word (of admonition) that they may take heed
And certainly We have made the Word to have many connections for their sake, so that they may be mindful
And We indeed made the word to reach them that they may be mindful.
And verily We have caused the Word to contact them, that they may take heed.
And in fact, We kept sending for them successive commands (of the Qur’an) so that they might take direction and guidance
And We have delivered the message, perhaps they may take heed
And We have delivered the message, perhaps they may take heed
And We have delivered the message, perhaps they may take heed.
And We had reached/connected for them the words/opinion and belief maybe/perhaps they remember/mentio
NOW, INDEED, We have caused this word [of Ours] to reach mankind step by step, so that they might [learn to] keep it in mind
And indeed We have already clearly conveyed to them the Word, (Literally: the Saying) that possibly they would remind themselves
And now verily We have caused the Word to reach them, that haply they may give heed
We sent Our guidance to them so that perhaps they might take heed
And We have conveyed (Our) word to them one after the other, so that they may receive the advice
Surely, We have conveyed to them the Word so that they may be mindful.
We have certainly conveyed to them the word, so that they will bear in mind
Surely, We have conveyed to them the Word so that they may take heed.
We have already imparted to them the divine knowledge to guide then into all truth that they may hopefully lift to Allah their inward sight and keep Him in mind
We caused the message to reach them so they may pay heed.
Indeed, We have steadily delivered the Word ˹of Allah˺ to the people so they may be mindful.
And We made the word reach them continuously so that they might reflect.
We have caused the Word to reach them so that they may take thought
We have delivered the message to them, that they may take heed.
We have continuously conveyed the Word to them that they might take heed.
We have continuously conveyed the Word to them that they might take heed.
And We already have delivered the Saying, for them, perhaps they may be remembering.
And We have made the Word to reach them in order that haply they may be admonished
We have indeed caused this word [of Ours] to reach them so that they may reflect.
Now, indeed, We have caused this Word to reach mankind step by step, so that they might take it to their heart. ('Wassalna' embraces 'step by step')
And certainly We have made the word to reach them so that they may be mindful
And WE have, indeed, sent revelation to them continuously, that they may be admonished
And indeed We have caused the Word to reach them, that haply they may reflect
And indeed, We have made the Word (this Quran) reach them, so that they may remember and receive the warning
We’ve conveyed the Word to them, so they may remember.
We have delivered the Word to them, that they may remember
And We have [repeatedly] conveyed to them the Qur'an that they might be reminded
And indeed, We have caused the word to reach them, perhaps they may remember.
Now have We caused the Word to reach them themselves, in order that they may receive admonition
Now have We caused the Word to reach them themselves, in order that they may receive admonition
ٱلَّذِینَ ءَاتَیۡنَـٰهُمُ ٱلۡكِتَـٰبَ مِن قَبۡلِهِۦ هُم بِهِۦ یُؤۡمِنُونَ ٥٢
Those to whom We gave the Scripture before believe in it
Those to whom We gave Scriptures before it, they believe in it (the Qur’an).
Those unto whom We vouchsafed the Book before it, --they believe therein
Those to whom We gave the Book before this do believe in it
Those to whom We gave the knowledge of the reality (Book) before this are ones who believe in it (their essence).
Those We gave the Book before this have iman in it.
Those to whom We gave the Book before it are the ones who believe in it
Those to whom We granted the Book before it do believe in it
(Many of) the people to whom We gave the Scripture before this (- the Qur'an) believe in it (too)
Those to whom We gave the Book before this believe in i
Those to whom We gave the book before it, they believe in it.
Those who have received the previous scriptures will believe in this Qur’an. [As a matter of fact, the teachings of Qur’an are the same of the previous scriptures, before being tampered with.]
Those to whom We sent the Bible before this, they believe in it
Those to whom We brought the Scripture before it believe in it,
Those to whom we gave the Book before it, they believe therein
Those to whom We gave the Book before it, accept faith in it. (Some scholars among Jews / Christians)
those unto whom We had given the book before it, they do believe in it.
They unto whom We have given the scriptures which were revealed before it, believe in the same
Those to whom We gave the Book before it (the Quran), they believe therein
Those to whom We gave the Book before, believe in it
They to whom we gave the Scriptures before IT, do in IT believe
Those to whom We gave Al-Kitab (‘The Scripture’) before this, they Believe in this (re-delivery of the same original, to you)
Those to whom We gave the Book before it, they believe in it.
Those to whom We previously gave the (Scriptures) believe in it.
Those to whom the scriptures were given before this (Jews and Christians), they do recognize the Truth and believe in this (Qur’an)
Those on whom We bestowed the Book before do believe in this (to wit, the Qur´an)
Those to whom We gave the Book before it, they are believers in it
Those to whom We gave the book before it, they believe in it.
Those whom We had given the Scripture before it (the Qur'aan), they too come to believe in it
Those whom We gave the Book before this, they believe in this (Qur’an as well in the continuation of the same guidance)
Those whom We gave the Scripture to before this, they will believe in it
Those to whom We had given the Book before this, they will believe in it
Those to whom We had given the Book before this, they will believe in it.
Those who We gave/brought them The Book from before it/Him, they are with it/Him believing
As for those unto whom We have vouchsafed revelation aforetime - they [are bound to] believe in this one [as well]
The ones to whom We brought the Book even before it, are the ones (who) believe in it
Those unto whom We gave the Scripture before it, they believe in it
(Some of) the followers of the Bible believe in the Quran
As for those to whom We gave the Book before this, they believe in it (Qur‘an)
Those to whom We gave the ‘Scripture’ (the Old Testament & the New Testament) before it, they believe in the Glorious 'Qur’ān'.
Those to whom We gave the book previously, (recognize it and) do believe it
(Many of) those to whom We gave the Scripture before the Qur’ān, they believe in It.
And those to whom We gave the Book before this Book -the Jews and the Christians- do acknowledge the Quran and the truth of your divine mission.
Those given the Book previously believe in it;
˹As for˺ those ˹faithful˺ to whom We had given the Scripture before this ˹Quran˺, they do believe in it.
Those to whom We gave the book before believe in it.
Those to whom We gave the Book before this believe in it
Those whom we blessed with the previous scriptures will believe in this.
Those to whom We gave the Book before [are bound to] believe it.
Those to whom We gave the Book before [are bound to] believe it.
Those whom We gave the Book before it, they are in it believing.
Not available
Those to whom We sent the book before this believe in it.
As for those whom We have given the Scripture before (and who understand that this Qur'an is a Divine Revelation like the ones before it) come to believe in this one as well
(As to) those whom We gave the Book before it, they are believers in it
Those to whom WE gave the Book before the Qur'an - they believe in it
Those unto whom We gave the Book before it, they are believers in it
Those to whom We sent the Book before this— They (also) believe in it (the Word of Allah)
Those to whom We’ve given the Scripture before this, are believers in it.
Those to whom We gave the Scripture before it believe in it
Those to whom We gave the Scripture before it - they are believers in it
Those to whom We gave the Book before it, they believe in it;
Those to whom We sent the Book before this,- they do believe in this (revelation)
Those to whom We sent the Book before this,- they do believe in this (revelation)
وَإِذَا یُتۡلَىٰ عَلَیۡهِمۡ قَالُوۤا۟ ءَامَنَّا بِهِۦۤ إِنَّهُ ٱلۡحَقُّ مِن رَّبِّنَاۤ إِنَّا كُنَّا مِن قَبۡلِهِۦ مُسۡلِمِینَ ٥٣
and, when it is recited to them, say, ‘We believe in it, it is the truth from our Lord. Before it came we had already devoted ourselves to Him.’
And when it is recited to them, they say: “We believe in it. Surely, it is the truth from our Lord. Indeed we were from those who submit to Allah (as Muslims) before it (like Abdullah bin Salam, Salman Al-Farsi).”
And when it is rehearsed unto them they say: we believe therein: verily it is truth from our Lord: verily we have been even before it of those who submit themselves
And when it is read out to them, say: "We believe in it. It's the truth from our Lord. We had committed ourselves before it came."
When they are informed of it, they say, “We have believed in it... Indeed, it is the Truth from our Rabb... We were aware of our submission to Him before it as well!”
When it is recited to them they say, ´We have iman in it; it is the truth from our Lord. We were already Muslims before it came.´
and when it is recited to them, they say, ‘We believe in it. It is indeed the truth from our Lord. Indeed we were muslims [even] before it [came].’
When it is recited to them, they say: "We believe in it. Surely it is the truth from our Lord. Even before this We were such as submitted (to the Divine Will)."
And when this (Qur'an) is recited to them, they say, `We believe in it. It is (a revelation) from our Lord, full of truth and wisdom. Indeed, we had submitted (to Him) even before it.
and, when it is recited to them, they say, 'We believe in it; surely it is the truth from our Lord. Indeed, even before' it we had surrendered.
And when it is read to them, they say: “We believe in it, indeed it is the truth from our Lord, indeed we were submitted before it.”
Whenever Qur’an is recited to the latter [and not many of them have ever heard the verses of Qur’an], they say: “We believe in it as it has been revealed by God. In fact we have been Muslims from the very beginning.”
And when it is recited to them they say, “We believe in it, for it is the truth from our Lord. Indeed we were Muslims even before this
and when it is recited to them, they say, “We have believed in it; indeed, it is the truth from our Lord; indeed, we were Muslims prior to it.”
and when it is recited to them they say, 'We believe in it as truth from our Lord; verily, we were resigned before it came!
And when these verses are recited to them, they say, “We accept faith in it - indeed it is the Truth from our Lord – and indeed we had surrendered even before this.”
And when it is related unto them they say, “We believe in it. It is the truth from our Lord. We truly were in submission before it.”
and when it is read unto them, say, we believe therein; it is certainly the truth from our Lord: Verily we were Moslems before this
And when it is recited to them they say, "We believe in it. It is the Truth from Our Lord. Verily, we were, even before it came, of those who Surrender (or were Muslim)."
When it is recited to them, they say: 'We believe in it, because it is the truth from Our Lord. We surrendered ourselves before it came
And when it is recited to them they say, "We believe in it, for it is the truth from our Lord. We were Muslims before it came."
And when it is reproduced to them, they said: “We have Believed in this. It is Al-Haqq (‘The Truth’) from my Nourisher-Sustainer. Indeed we, we had been Muslims (even) before this.
And when it is recounted to them, they say: We believed in it. Truly, it is The Truth from our Lord. Truly, even before it we had been ones who submit to God.
When it is recited to them, they say, “We believe in it; it is certainly the truth from our Lord. Indeed, even before it came, we had already devoted ourselves to Him.”
When it is recited to them they say: "We believe in it, surely this is the Truth from our Lord: indeed we were Muslims even before this."
When it is recited to them they say: "We believe in it for it is the Truth from our Lord. Indeed we were already Muslims."
And when it is recited to them they say: We believe in it; surely it is the Truth from our Lord; we were indeed before this submitting ones
And when it is read to them, they say, “We believe in it, it is certainly the truth from our Fosterer, (even) before it (came) we were of those who had submitted (as Muslims).”
And when it is recited to them, they say, "We believe in it. It is indeed the Truth from our Lord. We were of those who surrender to Allah even before it (the Qur'aan) was revealed."
And when (the Qur’an) is recited to them, they say: ‘We believe in it; verily, it is the truth from our Lord. In fact, we had become Muslims (i.e., the yielding) even before this.
And if it is recited to them, they Say: "We believe in it. It is the truth from our Lord. Indeed, we had surrendered before it."
And if it is recited to them, they say: "We believe in it. It is the truth from our Lord. Indeed, we had submitted before it.
And if it is recited to them, they say: "We believe in it. It is the truth from our Lord. Indeed, we had submitted before it."
And if (it) is read/recited on (to) them, they said: "We believed with it, that it truly is the truth from our Lord, that we were from before it Moslems/submitters ."
and whenever it is [clearly] conveyed unto them, they [are bound to] profess, “We have come to believe in it, for, behold, it is the truth from our Sustainer - and, verily, even before this have we surrendered ourselves unto Him!”
And when it is recited to them, they say, "We believe in it; surely it is the Truth from our Lord. Surely (even) before it, we were Muslims." (i.e. those who surrendered "to Allah")
And when it is recited unto them, they say: We believe in it. Lo! it is the Truth from our Lord. Lo! even before it we were of those who surrender (unto Him)
When it is recited to them, they say, "We believe in it. It is the Truth from our Lord. We were Muslims before it was revealed"
And when this (Qur‘an) is recited to them, they say, .We believe in it. It is the truth from our Lord, and we are the ones who had submitted (to it) even before it (was revealed)
When it is recited to them, they say: "We believe in it. Indeed, it is the (absolute) truth from our Lord. Certainly even before it, we have been from those who submit (themselves completely to the authority of Allâh).
When it (the Qur´an) is read to them, they say, "We believe it! It is the truth from our Lord! Indeed, even prior to this, we were the obedient ones (Muslims)!"
And when it is recited to them, they say: "We believe in It. Indeed, it is the (absolute) truth from our Lord. Surely we submitted ourselves (completely to Allâh) before It (was revealed).
When it is recited to them they express their thoughts in words. They say: "We do acknowledge Allah's divine discourse represented in the Quran for it reflects the divine truth notwithstanding that long before the Quran We conformed to Islam"
and when it is recited to them, they say: “We believe in it. It is the truth from our Lord; and even before this we had surrendered ourselves to Allah ’s will.”
When it is recited to them, they declare, “We believe in it. This is definitely the truth from our Lord. We had already submitted ˹even˺ before this.”
And when it is recited to them they say: we believe in it, for it is the truth from our Lord, we submitted (as Muslims) before.
When it is recited to them they say: ‘We believe in it; it is the Truth from our Lord. Before its coming we were Muslims.‘
When it is recited to them, they will say, "We believe in it. This is the truth from our Lord. Even before we heard of it, we were submitters."
When it is recited to them, they say, "We believe in it. It is the Truth from our Lord. We had devoted ourselves to God even before this came to us."
When it is recited to them, they say, “We believe in it. It is the Truth from our Lord. We had devoted ourselves to God even before this came to us.”
And when it is recited upon them, they said, “We have believed in it; surely it is the right from our Lord; surely we were Muslims before it.”
And when it is recited to them, they say: �We believe in it, verily it is the truth from our Lord, verily even before it we had surrendered
And when it is recited to them, they say: “We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.'
And whenever it is conveyed to them, they say, "We believe in it, for it is the Truth from our Lord. Indeed, even before it we have been of those who submit (to a Supreme Authority)."
And when it is recited to them they say: We believe in it surely it is the truth from our Lord; surely we were submitters before this
And when it is recited unto them, they say, `We believe in it. Verily, it is the truth from our Lord. Indeed, even before it we had submitted to its teaching.
And when it is recited unto them, they say, “We believe in it; verily it is the truth from our Lord. Truly we were submitters even before it.
And when it is read out to them, they say: "We believe in it, verily, it is the Truth from our Lord: Truly, we have been Muslims even before this."
When it’s conveyed to them, they assert, “We believe in it; it’s the truth from our Lord. Even before its revelation, we were already Submitters.”
When it is recited to them, they say, 'We have believed in it; it is the truth from our Lord; we were Muslims prior to it.'
And when it is recited to them, they say, "We have believed in it; indeed, it is the truth from our Lord. Indeed we were, [even] before it, Muslims [submitting to Allah ]."
And when it is recited to them they say, ‘We believe in it. Indeed, it is the truth from Our Lord. Indeed, before it we were Muslims.'
And when it is recited to them, they say: "We believe therein, for it is the Truth from our Lord: indeed we have been Muslims (bowing to God's Will) from before this
And when it is recited to them, they say: "We believe therein, for it is the Truth from our Lord: indeed we have been Muslims (bowing to Allah's Will) from before this
أُو۟لَـٰۤىِٕكَ یُؤۡتَوۡنَ أَجۡرَهُم مَّرَّتَیۡنِ بِمَا صَبَرُوا۟ وَیَدۡرَءُونَ بِٱلۡحَسَنَةِ ٱلسَّیِّئَةَ وَمِمَّا رَزَقۡنَـٰهُمۡ یُنفِقُونَ ٥٤
They will be given their rewards twice over because they are steadfast, repel evil with good, give to others out of what We have provided for them
They will be given their reward twice; because they are patient, repel evil with good, and spend (in charity) out of what We have provided them.
These shall be vouchsafed their hire twice over, because they have persevered,and they repel evil with good, and expend of that wherewith We have provided them
These will be given their recompense twice, for they persevered and repelled evil with good, and spent of what We had given them
They will be rewarded twice because of their patience... They repel the bad with good, and give unrequitedly from the sustenance with which We nourish them.
They will be given their reward twice over because they have been steadfast and because they ward off the bad with the good and give from what we have provided for them.
Those will be given their reward two times for their patience. They repel evil [conduct] with good, and spend out of what We have provided them
These will be granted their reward twice over because they have remained steadfast (in following their religion free of falsehood and so keeping themselves above all prejudices to believe in and follow the Qur’an and Muhammad); and they repel evil with good and out of what We have provided for them (of wealth, knowledge, power, etc.) they spend (in God’s cause and for the needy, and purely for the good pleasure of God)
They are the people who will be given their reward twice over for they have been suffering patiently (for the cause of the truth). They meet evil by repaying it with good and spend (in the cause of Allah) out of that which We have provided them with
These shall be given their wage twice over for that they patiently endured, and avert evil with good, and expend of that We have provided them
They are given their reward twice as much because they are patient and they counter badness with goodness and they spend (in charity) from what We provide them,
These reverts will be rewarded twice (as much as Muslims) for the simple reason that they have [shown lots of courage in accepting the risk of loosing their family, friends and people for the sake of the truth and have] shown patience, responded to the evil with goodness and devoted a part of their [God given] income to charity
Twice they will be given their reward, because they have persevered, because they deflect harm with good, and because they give out of what We have given them
Those are brought their reward twice on account of how they persevered patiently. And they counter evil with good and they spend from what We have provided them.
These shall be given their hire twice over, for that they were patient, and repelled evil with good, and of what we have bestowed upon them give alms
They will be given double the reward, the recompense of their patience – and they repel evil with good, and spend part of what We have provided them
It is these who will be given their reward twice for having been patient and for having repelled the evil with the good and for having spent from that which We had provided them.
These shall receive their reward twice, because they have persevered, and repel evil by good, and distribute alms out of that which We have bestowed on them
These shall be given their reward twice over, because they were steadfast, and repelled evil with good, and spend of what We have bestowed upon them
'Their wage shall be given them twice, because they have endured patiently, averting evil with good and spending from what We have given them
Twice shall their reward be given them, for that they suffered with patience, and repelled evil with good, and gave alms out of that with which we provided them
Those will be given their reward twice because they remained patient, and they repel evil with good, and they spend out of that which We have given them as provision
Those will be given their compensation two times because they patiently endured and drive off evil deeds with benevolence and they spend out of what We provided them.
They will be given their reward doubled because they are patient, they repel evil with goodness, and they give to others from what We have provided for them.
They are the ones who will be given their reward twice, because they have endured with fortitude, repelling evil with good and giving in charity out of what We have given them
These will be granted their reward twice over because they remained steadfast; they repel evil with good, and spend (in alms) out of the sustenance We provided them
These will be granted their reward twice because they are steadfast, and they repel evil with good and spend out of what We have given them
Those will be given twice the reward due to them, because they were patient and they turn off evil with good and spend from that which We have provided them.
These will be given their reward doubled, because they are patient and repel evil with good, and spend from what We have provided them
It is these people who will be given their reward twice because they remained steadfast and fended off evil with good, and spent in Our way out of the bounty We bestowed upon them
To these We grant twice the reward for that they have been patient. And they counter evil with good, and from Our provisions to them, they give
To these We grant twice the reward for that they have been patient. And they counter evil with good, and from Our provisions to them, they give
To these We grant twice the reward for that they have been patient. And they counter evil with good, and from Our provisions to them, they give.
Those, they, they are given their reward twice because (of) what they were patient, and they drive away/repel the sins/crimes with the good/goodness, and from what We provided for them they spend
These it is that shall receive a twofold reward for having been patient in adversity, and having repelled evil with good, and having spent on others out of what We provided for them as sustenance
Those will be brought their reward twice (over) for that they patiently (endured), and parry an odious (deed) by a fair (one), and expend of what We have provided them
These will be given their reward twice over, because they are steadfast and repel evil with good, and spend of that wherewith We have provided them
These will receive double reward for their forbearance, replacing evil by virtue, and for their spending for the cause of God
Such people will be given their reward twice, because they observed patience. And they repel evil with good, and spend from what We have given to them
These will be granted their reward twice over because of what they patiently endure, and use to expel the evil deed by the righteous deed, and expend of what we have provided them.
Such believers will receive their rewards twice because they remained steadfast, strove against evil by performing good deeds and spend (for Our sake) out of the wealth granted by Us
Those will be given their reward twice over for having endured patiently, having repelled evil with good and having expended of what we have provided them.
Such persons shall be requited in double, for their suffering and for enduring pain and hostilities, for their constancy in labour, exertion and effort and for their forbearance under provocation. They repel pride with prudence and evil with good and they spend in benevolence and benefaction of the provisions of life We provisioned them
Such people will be given double reward because of their patience and secondly they stop evil with good, and they spend in charity what We provided them;
These ˹believers˺ will be given a double reward for their perseverance, responding to evil with good, and for donating from what We have provided for them.
Those will be given their reward twice on account of having had patience and warding off bad with good and spending of what We provided them with.
Twice shall their reward be given them, because they have endured with fortitude, requiting evil with good and giving from what We gave them
To these we grant twice the reward, because they steadfastly persevere. They counter evil works with good works, and from our provisions to them, they give.
They will be given their reward twice for what they patiently endured, and [because] they ward off evil with good, and give from what we have provided for them.
They will be given their reward twice for what they patiently endured, and [because] they ward off evil with good and give from what we have provided for them.
Those will be given their wages twice, with what they are patient with; and they by the good deed, ward off the bad deed; and from what We had livelihood them, they are spending.
These shall be granted their reward twice for that they patiently endured, and avert evil with good, and spend out of the sustenance We have provided them with
These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them.
These will receive a twofold reward because they persevere, counter harsh behavior in a kind manner and distribute Our provision of guidance and sustenance among others. (13:22)
These shall be granted their reward twice, because they are steadfast and they repel evil with good and spend out of what We have given them
These will be given their reward twice, for they have been steadfast, and they repel evil with good, and spend out of what WE have given them
It is they who will be given their reward twice over for their having been patient. And they repel evil with good, and spend from that which We have provided them
These (people) will be given their reward twice over, because they have persevered, and (in) that they repel evil with good, and that they spend (in charity) from what We have given to them
These will be given their reward twice over, because they persevered. They fend off evil with good, and they spend out of what We’ve provided for them.
These will be given their reward twice, because they persevered; and they counter evil with good; and from Our provisions to them, they give
Those will be given their reward twice for what they patiently endured and [because] they avert evil through good, and from what We have provided them they spend
Those shall be given their reward twice, for that they were patient, and repelled evil with good, and of what We have provided them they spend.
Twice will they be given their reward, for that they have persevered, that they avert Evil with Good, and that they spend (in charity) out of what We have given them
Twice will they be given their reward, for that they have persevered, that they avert Evil with Good, and that they spend (in charity) out of what We have given them
وَإِذَا سَمِعُوا۟ ٱللَّغۡوَ أَعۡرَضُوا۟ عَنۡهُ وَقَالُوا۟ لَنَاۤ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُكُمۡ سَلَـٰمٌ عَلَیۡكُمۡ لَا نَبۡتَغِی ٱلۡجَـٰهِلِینَ ٥٥
and turn away whenever they hear frivolous talk, saying, ‘We have our deeds and you have yours. Peace be with you! We do not seek the company of ignorant people.’
And when they hear evil vain talk, they withdraw from it and say: “To us are our deeds and to you are your deeds. Peace be on to you. We don’t seek the (way of the) ignorant.”
And when they hear vain discourse they withdraw therefrom and say: unto US our works, and unto you your works; peace be unto you; we seek not the ignorant
When they hear idle talk they turn aside and say: "To us our actions, to you yours. Peace on you; we do not look for the ignorant."
When they hear empty discourse and gossip they turn away from it and say, “For us is the result of our deeds and for you is the result of your deeds! Salam be upon you! We will have nothing to do with the ignorant! (We have nothing to talk about with those who fail to comprehend the reality.)
When they hear worthless talk they turn away from it and say, ´We have our actions and you have your actions. Peace be upon you. We do not desire the company of the ignorant.´
and when they hear vain talk, they avoid it and say, ‘Our deeds belong to us, and your deeds belong to you. Peace be to you. We do not court the ignorant.’
When they hear any vain (useless or aggressive) talk, they turn away from it, without reciprocating it, and say (to those who are engaged in it): "To us are accounted our deeds, and to you, your deeds. Peace be upon you! We do not seek to mix with the ignorant (those unaware of God, true guidance and right and wrong)."
And when they hear something vain they turn away from it and say (to those who indulge in vain talk), `We shall reap the fruit of our deeds and you shall reap the fruit of yours.' (Bidding them good bye then say,) `Peace be upon you. We have no desire to have any concern with the ignorant.
When they hear idle talk, they turn away from it and say, 'We have our deeds, and you your deeds. Peace be upon your We desire not the ignorant.
and when they hear useless (talk) they stay away from it and say: “Our deeds are for us and your deeds are for you, peace (and well-being) upon you, we do not want (to have anything to do with) the ignorant ones.”
When they hear any vain talk, they leave that place saying: “We are responsible for our deeds and you are responsible for yours. May peace be with you; we are not interested in talks based upon the ignorance.”
And when they hear vain talk, they turn away from it and say, “To us our deeds, and to you yours, peace be unto you. We do not seek ignorance.
And when they hear idle talk they disregard it and say, “We have our deeds and youpl have your deeds; peace be upon you; we do not seek (the company of) ignorant people.”
And when they hear vain talk, they turn away from it and say, 'We have our works, and ye have your works. Peace be upon you! we do not seek the ignorant!
And when they hear indecent speech, they ignore it and say, “For us are our deeds and for you are your deeds; peace be to you (good bye); we are not interested in the ignorant.”
And when they hear idle talk, they turn away from it and they say, “For us our deeds, for you your deeds. Peace be on you. We seek not any affair with the ignorant ones.”
and when they hear vain discourse, avoid the same, saying, we have our works, and ye have your works: Peace be on you; we covet not the acquaintance of the ignorant
And when they hear vain talk, they turn away from it and say, "We have our works, and you have your works. Peace be upon you! We do not seek the ignorant."
and because when they hear idle talk they turn away from it and say: 'We have our deeds, and you have your deeds. Peace be upon you. We do not desire the ignorant.
And when they hear light discourse they withdraw from it, and say, "Our works for us and your works for you! Peace be on you! We are not in quest of fools!"
And when they listened something Laghw they avoided it and said: “To us our deeds, and to you your deeds. Peace be to you. We seek not (involvement among) the ignorants .
And when they heard idle talk, they turned aside from it and said: To us are our actions and to you are your actions. Peace be to you! We are not looking for the ones who are ignorant.
Whenever they hear vain talk, they turn aside, saying, “We have our lifestyle, and you have yours. Peace to you! We do not seek the company of ignorant people.”
When they hear vain talk, they withdraw from it saying: "Our deeds are for us and yours for you; peace be on to you: we do not desire the way of the ignorant."
and when they hear any vain talk, they turn away from it, saying: "We have our deeds and you have your deeds. Peace be to you. We do not desire to act like the ignorant."
And when they hear idle talk, they turn aside from it and say: For us are our deeds and for you your deeds. Peace be to you! We desire not the ignorant
And when they hear vain talk they keep away from it and say, “For us our deeds and for you your deeds, peace be on you, we do not desire (to be involved) with those who are ignorant.”
And when they hear vain talk they withdraw from it and say, "To us our deeds and to you yours. Peace to you! We do not wish to behave like ignorant people."
And when they hear anything absurd, they turn away from it and say: ‘For us are our deeds and for you are your deeds. Peace be upon you! We do not want (to adopt the mentality and conduct of) the ignorant. (Why should we give up our good for the sake of their evil?)
And if they come across vain talk, they disregard it and Say: "To us are our deeds, and to you is your deeds. Peace be upon you. We do not seek the ignorant."
And if they come across vain talk, they disregard it and say: "To us are our deeds, and to you are your deeds. Peace be upon you. We do not seek the ignorant.
And if they come across vain talk, they disregard it and say: "To us are our deeds, and to you are your deeds. Peace be upon you. We do not seek the ignorant."
And if they heard/listened (to) the nonsense/senseless talk , they turned away from it, and they said: "For us (are) our deeds, and for you, your deeds, a greeting/peace on (to) you, we do not wish/desire the lowly/ignorant ."
and, whenever they heard frivolous talk, having turned away from it and said: “Unto us shall be accounted Our deeds, and unto you, your deeds. Peace be upon you - [but] we do not seek out such as are ignorant [of the meaning of right and wrong].”
And when they hear idle talk, they veer away from it and say, "We have our deeds, and you have your deeds. Peace be upon you; we do not seek after the ignorant."
And when they hear vanity they withdraw from it and say: Unto us our works and unto you your works. Peace be unto you! We desire not the ignorant
When they hear impious words, they ignore them, saying, "We shall be responsible for our deeds and you will be responsible for yours. Peace be with you. We do not want to become ignorant."
And when they hear absurd talk, they withdraw from it and say, .Our deeds are for us and your deeds are for you. Peace be on you. We do not desire (to be entangled with) the ignorant people
When they use to hear evil vain talk, they turn away from it and say: "To us our deeds and to you your deeds. Peace be upon you! We desire not (to associate ourselves with) the ignorant.”
When they hear the silly and the obscene, they turn away and say, "We have our deeds and you have yours. Peace be to you! We do not seek (the company of) the irrational ones."
And when they use to hear evil vain talk, they turn away therefrom and say: "We will be held accountable for our deeds and you will be held accountable for yours. Peace be upon you! We don’t desire (to associate ourselves with) the ignorant.”
These are they who do not pervert their senses. When they hear idle talk gossip or slander they refrain from listening and turn away and say to the profaners: "We are responsible for our deeds and you are response for yours; peace be upon you. We are not interested in the ignorant who have no shame of their sins"
and when they hear idle talk they turn away from it, saying: “We have our deeds, and you have yours. Peace be upon you. We don’t envy the ignorant.”
When they hear slanderous talk, they turn away from it, saying, “We are accountable for our deeds and you for yours. Peace ˹is our only response˺ to you! We want nothing to do with those who act ignorantly.”
And if they hear idle talk, they turn away from it and say: our work is for us and your work is for you, peace be with you, we do not seek the ignorant.
and because they pay no heed to profane talk, and say: ‘We have our actions and you have yours. We wish you peace. We will have nothing to do with ignorant men.‘
When they come across vain talk, they disregard it and say, "We are responsible for our deeds, and you are responsible for your deeds. Peace be upon you. We do not wish to behave like the ignorant ones."
When they hear worthless talk, they turn away from it and say, "We have our deeds, and you have your deeds. Peace be with you; we do not seek the company of the ignorant."
When they hear useless talk, they turn away from it and say, “We have our deeds, and you have your deeds. Peace be with you; we do not seek the company of the ignorant.”
And if they heard the chitchat, they turned away from it, and said, “We have our works, and you have your works; peace be upon you; we do not seek the ignorant ones.”
And when they hear idle talk, they turn away from it and say: �We shall have our deeds and you shall have your deeds. Peace be on you, we do not seek the ignorant�
And whenever they hear frivolous talk they turn away from it and say: “To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.'
(Additionally) whenever they hear vain talk of ridicule, they withdraw from it decently and say, "To us our deeds and to you yours; Peace be upon you, we do not seek to join the ignorant. (25:72)
And when they hear idle talk they turn aside from it and say: We shall have our deeds and you shall have your deeds; peace be on you, we do not desire the ignorant
And when they hear idle talk, they turn away from it and say, `For us are our works and for you your works. Peace be upon you. We have no concern with the ignorant.
And when they hear idle talk, they turn away therefrom and say, “Unto us our deeds, and unto you your deeds. Peace be upon you! We do not seek out the ignorant.
And when they hear evil and vain talk, they turn away from it and say: "To us our deeds, and to you yours; Peace be to you: We do not search out the ignorant."
When they hear idle talk, they turn away from it, saying, “Our deeds are our own, and yours belong to you. Peace be upon you; we don’t engage with the ignorant.”
And when they hear vain talk, they avoid it, and say, 'We have our deeds, and you have your deeds; peace be upon you; we do not desire the ignorant.'
And when they hear ill speech, they turn away from it and say, "For us are our deeds, and for you are your deeds. Peace will be upon you; we seek not the ignorant."
And when they hear idle speech, they turn away from it and say, 'For us our works and for you your works. Peace be on you. We do not seek the ignorant.'
And when they hear vain talk, they turn away therefrom and say: "To us our deeds, and to you yours; peace be to you: we seek not the ignorant."
And when they hear vain talk, they turn away therefrom and say: "To us our deeds, and to you yours; peace be to you: we seek not the ignorant."
إِنَّكَ لَا تَهۡدِی مَنۡ أَحۡبَبۡتَ وَلَـٰكِنَّ ٱللَّهَ یَهۡدِی مَن یَشَاۤءُۚ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِینَ ٥٦
You [Prophet] cannot guide everyone you love to the truth; it is God who guides whoever He will: He knows best those who will follow guidance
Surely! You (O Muhammad) cannot guide whom you like, but Allah guides whom He wills. He knows the best of those who are guided.
Verily thou shalt not guide whomsoever thou lovest, but Allah shall guide whomsoever He will. And He knoweth best who are the guided
You cannot guide any one you like: God guides whosoever He please. He knows best who will come to guidance
You cannot lead the one you love to the reality! But Allah can lead whom He wills to the reality! HU knows who are to experience the reality! (For He has created them with a specific capacity and aptitude with His Names.)
You cannot guide those you would like to but Allah guides those He wills. He has best knowledge of the guided.
You cannot guide whomever you wish, but [it is] Allah [who] guides whomever He wishes, and He knows best those who are guided
You cannot guide to truth whomever you like but God guides whomever He wills. He knows best who are guided (and amenable to guidance)
(Prophet!) it is not possible for you to guide whomsoever you wish, but Allah guides whomsoever He will. He knows fully well those who would accept guidance
Thou guidest not whom thou likest, but God guides whom He wills, and knows very well those that are guided
Indeed, you cannot guide anyone you like, but God guides anyone He wants, and He knows best who the guided ones are.
O’ Mohammad, you cannot guide those whom you like to see guided. Only God can guide whoever He pleases. He knows who [has the capacity of absorbing the truth and deserves to be guided and] will accept guidance
It is true that you will not be able to guide every one you love, but God guides whom He wills and He knows best those who receive guidance
Indeed, yousg cannot guide whom you love, but Allah guides whom He wills, and He knows better of those who are guided.
Verily, thou canst not guide whom thou dost like, but God guides whom He pleases; for He knows best who are to be guided
Indeed it is not such that you can guide whomever you love, but Allah guides whomever He wills; and He well knows the people upon guidance
Truly you guide not whom you love but Allah guides whom He pleases and it is He who knows best about those who are on the right guidance.
Verily thou canst not direct whom thou wilt: But God directeth whom He pleaseth, and He best knoweth those who will submit to be directed
Verily, you can not guide whom you do like, but Allah guides whom He wills; for He knows best who are to be guided
You cannot guide whom you please; it is Allah who guides whom He will. He knows well those who are guided
Thou truly canst not guide whom thou desirest; but God guideth whom He will; and He best knoweth those who yield to guidance
Verily, you: you do not guide whom you exceedingly desired, but Allah guides whom He thinks proper. And He knows better about those who have received guidance
Truly, thou hast not guided whom thou hast loved but God guides whomever He wills. And He is greater in knowledge of the ones who are truly guided.
Indeed, you cannot guide everyone you love [to the truth]; Allah guides whomever He will. He knows best those who follow guidance.
O Prophet, you cannot give guidance to whom you wish, it is Allah Who gives guidance to whom He pleases, and He is quite aware of those who are guided
(O Prophet), you cannot grant guidance to whom you please. It is Allah Who guides those whom He will. He knows best who are amenable to guidance
Surely thou canst not guide whom thou lovest, but Allah guides whom He pleases; and He knows best those who walk aright
You certainly cannot guide (him) whom you love, but Allah guides whom He wills and He knows best those who are capable of receiving guidance.
You (O Muhammad) guide not whom you love, but Allah guides whom He wills. And He knows who the rightly guided are.h
The truth is that whoever you like (to bring on to the path of guidance), you do not yourself bring him on to the path of guidance. Instead, (it so happens that) whomever Allah pleases, He makes him tread the path of guidance (through your mediation). And He knows best those who find the path of guidance
You cannot guide whom you love. But it is God who guides whom He wills; and He is fully aware of those who receive the guidance
You cannot guide whom you love. But it is God who guides whom He wills; and He is fully aware of those who receive the guidance
You cannot guide whom you love. But it is God who guides whom He wills; and He is fully aware of those who receive the guidance.
That you do not guide whom you loved/liked, and but God guides whom He wills/wants, and He is more knowledgeable with (about) the guided
VERILY, thou canst not guide aright everyone whom thou lovest: but it is God who guides him that wills [to be guided]; and He is fully aware of all who would let themselves be guided
Surely you do not guide whomever you love, but Allah guides whomever He decides, and He knows best the ones (who are) rightly-guided
Lo! thou (O Muhammad) guidest not whom thou lovest, but Allah guideth whom He will. And He is Best Aware of those who walk aright
(Muhammad), you cannot guide whomever you love, but God guides whomever He wants and knows best those who seek guidance
You cannot give guidance to whomsoever you wish, but Allah gives guidance to whomsoever He wills, and He best knows the ones who are on the right path
Indeed, (O’ Muhammad), you guide not whom you desire, but Allâh guides whom He wills. He knows perfectly well those who attain spiritual insight.
You can not impart guidance to the one you like. Rather, it is Allah Who guides whom He wants. He is better Aware of those who follow guidance
Surely you cannot lead whom you desire to attain spiritual expansion, but Allâh leads whom He wills to attain spiritual expansion, and He has full knowledge of those who are walking on the path of truth.
You Muhammad shall not be able to guide to Allah's path whom you like or to whom you have special affection* but Allah guides to His path of righteousness whom He will and He knows best those who are willing to lift to Him their inward sight
Messenger, you can’t guide who you love. But Allah guides anyone He chooses. And Allah knows the guided
You surely cannot guide whoever you like ˹O Prophet˺, but it is Allah Who guides whoever He wills, and He knows best who are ˹fit to be˺ guided.
For you do not guide whom you love but Allah guides whom He pleases, and He knows best who is guided.
You cannot guide whomever you please: but it is God who guides whom He will. He best knows those who yield to guidance
You cannot guide the ones you love. GOD is the only One who guides in accordance with His will, and in accordance with His knowledge of those who deserve the guidance.
"You [Prophet] cannot guide [to the Truth] whom you love, but God guides him who wants to be guided. And He knows best those who are guided".
“You [Prophet] cannot guide [to the Truth] whom you love, but God guides him who wants to be guided. And He knows best those who are guided”.
You are not guiding whomever you love, but Allah guides whom He wills, and He is knower with the guided ones.
Verily you cannot guide whom you like, but Allah guides whomever He pleases, and He knows best those that are guided
Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.
Verily, you cannot guide aright everyone you love, but it is Allah Who guides him who wishes to be guided. And He is best Aware of those who will be rightly guided. (2:272), (4:88), (10:99-100)
Surely you cannot guide whom you love, but Allah guides whom He pleases, and He knows best the followers of the right way
Surely, thou canst not guide whomsoever thou lovest; but ALLAH guides whomsoever HE pleases; and HE knows best those who would accept guidance
Surely thou dost not guide whomsoever thou lovest, but God guides whomsoever He will. And He knows best those who are rightly guided
It is true that you will not be able to guide everyone whom you love; But Allah guides those whom He will. And He knows best those who receive guidance
You can’t guide whom you love, but God guides whom He wills. He knows best those who are guided.
You cannot guide whom you love, but God guides whom He wills, and He knows best those who are guided
Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided
Indeed, you cannot guide whom you love, but God guides whom He wills; and He knows best of the guided ones.
It is true thou wilt not be able to guide every one, whom thou lovest; but God guides those whom He will and He knows best those who receive guidance
It is true thou wilt not be able to guide every one, whom thou lovest; but Allah guides those whom He will and He knows best those who receive guidance
وَقَالُوۤا۟ إِن نَّتَّبِعِ ٱلۡهُدَىٰ مَعَكَ نُتَخَطَّفۡ مِنۡ أَرۡضِنَاۤۚ أَوَ لَمۡ نُمَكِّن لَّهُمۡ حَرَمًا ءَامِنࣰا یُجۡبَىٰۤ إِلَیۡهِ ثَمَرَ ٰتُ كُلِّ شَیۡءࣲ رِّزۡقࣰا مِّن لَّدُنَّا وَلَـٰكِنَّ أَكۡثَرَهُمۡ لَا یَعۡلَمُونَ ٥٧
They say, ‘If we were to follow guidance with you [Prophet], we would be swept from our land.’ Have We not established for them a secure sanctuary where every kind of produce is brought, as a provision from Us? But most of them do not comprehend
And they say: “If we follow the guidance with you, we shall be snatched away from our land.” Have We not established a secure sanctuary (Makkah) for them where all kinds of fruits are brought as a provision from Ourselves? But most of them don’t know.
And they say: were we to follow the guidance with thee, We Shall be snatched away from our land. Have We not established for them an inviolable sanctuary whereunto fruits of every sort are brought: a provision from Our presence? But most of them know not
They say: "If we followed your guidance we would be driven from the land by force." Have We not set up a sanctuary for them, to which is brought a wealth of everything as provision from Us? But most of them do not understand
They said, “If we were to follow the reality with you we would be uprooted and driven out of our land”... Did We not establish them in a safe place, to which fruits of all things are brought forth as life sustenance from Us (as Our bounty)? But most of them do not know (its value).
They say, ´If we follow the guidance with you, we shall be forcibly uprooted from our land.´ Have We not established a safe haven for them to which produce of every kind is brought, provision direct from Us? But most of them do not know it.
They say, ‘Should we follow the guidance with you, we will be dispossessed of our territory.’ Did We not establish a secure sanctuary for them where fruits of all kinds are brought as a provision from Us? But most of them do not know
They say: "Should we follow this Guidance in your company, we would be annihilated in our land." Have We not established them in a secure sanctuary to which, as a provision from Us, products of all kinds are brought? But most of them do not know (that it is We Who protect and provide for them, and assume that it is their worshipping idols that attracts other Arab tribes to Makkah for trade and that protects them from being attacked by those tribes)
(Some of the) people say, `If we join you and follow (this Qur'anic) guidance we shall be snatched away from our country.' (Tell them on Our behalf,) `Have We not settled them in a safe (and) secure place to which all kinds of fruit are brought? It is a goodly provision made by Us.' Yet most of them do not know (this true fact)
They say, 'Should we follow the guidance with thee, we shall be snatched from our land.' Have We not established for them a sanctuary secure, to which are collected the fruits of everything, as a provision from Us? But most of them know not
And they say: “If we follow the guidance with you, we will be driven out of our land.” Did We not establish them in a safe sanctuary, to which fruits of everything are brought as provision from Us? But most of them do not know.
They say: “If we follow this guidance, we will become the subject of the persecution [of other Arab tribes who have placed their gods in Mecca.] Do they not realize that it is I who made this city a safe place for them at first place and it is I who provided different kind of fruits for their enjoyment; what a shame that most of them they do not get it
They say, “If we were to follow the guidance with you, we would be snatched away from our land.” Have We not established for them a secure sanctuary to which are brought as tribute, fruits of all kinds, a provision from Ourselves? But most of them do not understand
And they said, “If we follow the guidance with yousg, we will be snatched from our land.” Did We not establish for them a safe sanctuary to which all kinds of fruit are brought as provision from Ourself? But most of them do not know.
And they say, 'If we follow the guidance we shall be snatched away from the land.' Have we not established for them a safe sanctuary, to which are imported the fruits of everything as a provision from us? but most of them do not know
And they say, “If we follow the guidance along with you, people would snatch us away from our land”; did We not establish them in a safe Sacred Land, towards which are brought fruits of all kinds – the sustenance from Us? But most of them do not know
And they said, “If we follow the guidance with you we will be snatched from our land.” Have We not established for them a safe sanctuary wherein is brought the fruits of everything as a provision from Us but most of them know not.
The Meccans say, if we follow the same direction with thee, we shall be forcibly expelled our land. Have We not established for them a secure asylum; to which fruits of every sort are brought, as a provision of our bounty? But the greater part of them do not understand
And they say, "If we follow the Guidance we shall be snatched away from the land." Have We not established for them a safe sanctuary, to which are imported the fruits of all things as a provision from Us? But most of them know not
They say: 'If we follow the guidance with you, we shall be driven from our land. ' But have We not given them a secure sanctuary from which fruits of every kind are collected as a provision from Us? Indeed, most of them do not know
But they say, "If we follow the way in which thou art guided, we shall be driven from our country." But have we not established for them a sacred secure precinct, to which fruits of every kind, our gift for their support, are gathered together? But most of them have no knowledge
And they said: “If we follow Al-Hudah (The Guidance) alongwith you, we would be snatched away from our land.” So, have We not established for them Haraman Aaminan (Secure Sanctuary — City of Makka and its precincts)? Are brought to that fruits of all kinds as a provision from Ourselves, but most of them know not
They said: If we follow the guidance with thee, we would be snatched away from our region. Establish We not firmly for them a holy, safe place where all kinds of fruits are collected as provision from that which proceeds from Our Presence? But most of them know not.
They say, “If we were to follow guidance with you, We would be snatched away from our land.” Have We not made for them a secure sanctuary to which fruits of all kinds are given as provision from Us? Most of them do not understand.
Those who do not wish to be guided say: "If we go along with you and accept this guidance, we shall be driven out from our land." But have We not given them a secure sanctuary to which are brought the fruits of all kinds as a provision from Us? But most of them have no knowledge
They say: "If we were to follow this guidance with you, we should be snatched away from our land." Have We not established for them a secure sanctuary to which fruits of all kinds are brought as a provision from Us? But most of them do not know
And they say: If we follow the guidance with thee, we should be carried off from our country. Have We not settled them in a safe, sacred territory to which fruits of every kind are drawn? A sustenance from Us -- but most of them know not
And they say, “If we follow the guidance with you, we will be snatched away from our land.” Have We not established (the Kaaba as) a secure sanctuary for them, to which fruits of all kinds are brought (as) a provision from Us? But the majority of them does not know.
And they say, "If we were to follow the Guidance with you we should be exterminated from our land." Have We not established for them a secure sanctuary, produce of all kinds being brought to it as a provision from Us? But most of them know not
And (the ignorant of its value) say: ‘If we follow the guidance in your company, we shall be snatched out of our land.’ Have We not made them settle in (this) secure and peaceful Sanctuary (Mecca—your own land) where all kinds of fruits are supplied (from all over the world) as sustenance from Us? But most of them do not know (for whose sake this whole process operates)
And they said: "If we follow the guidance with you, we will be deposed from our land." Did We not establish for them a safe territory, to which all kinds of fruits are offered, as a provision from Us Indeed, most of them do not know
And they said: "If we follow the guidance with you, we will be deposed from our land." Did We not establish for them a safe territory, to which all kinds of fruits are offered, as a provision from Us? Indeed, most of them do not know
And they said: "If we follow the guidance with you, we will be deposed from our land." Did We not establish for them a safe harbour, to which all kinds of fruits are offered, as a provision from Us? Indeed, most of them do not know.
And they said: "If (E) we follow the guidance with you we be snatched from our land ." Did We not strengthen/secure for them forbidden/sacred safe/secure fruits (of) every thing is being gathered to it, provision from at Us, and but most of them do not know
Now some say, “If we were to follow the guidance to which thou invitest us, we would be torn away from our very soil!” Why - have We not established for them a sanctuary secure, to which, as a provision from Us, shall be gathered the fruits of all (good) things? But most of them are unaware [of this truth]
And they have said, "Decidedly (in case) we closely follow the guidance with you, we will be snatched away from our land." Have We not established for them a secure sanctuary to which are collected the products of everything, as a provision from very close to Us? But most of them do not know
And they say: If we were to follow the Guidance with thee we should be torn out of our land. Have We not established for them a sure sanctuary, whereunto the produce of all things is brought (in trade), a provision from Our presence? But most of them know not
They, (the pagans), say, "If we were to follow your guidance we would be snatched away from our land. Have We not given them the secure, holy precinct wherein all types of fruits are brought to them as a sustenance from Us? However, many of them do not know it
They said, .If we follow the guidance with you (O Muhammad), we will be driven out of our land. Is it not that We have established them in the peaceful Haram (sanctuary) to which the fruits of everything are drawn as a provision from Us? But most of them do not know
They say: "If it happens that we follow the guidance with you, we will be obliterated from our land.” Have We not established them in a secure sanctuary, to which are brought the fruits of all kinds as provision from Us? But most of them know not.
They say, "If we follow your guidance, we will be swept off our land." Did We not render their sacred land a safe haven? As provisions by Our Grace, do We not make fruits and benefits of all kinds pour into the land? But most of them do not understand
They say: "If we follow the guidance with you, we will be snatched away from our land.” Have We not established for them a secure Sanctuary wherein different kinds of fruits are brought to them as provision from Us? But most of them don’t know.
And they -the infidels- say to you: " Should we fall in line with you and follow your exhortation we will be ousted from our land and be robbed of our rights and privileges!" Did We not confirm to them on a secure basis a safe and sacred Sanctuary secured by religious sentiments and reverence against violation, infringement or encroachment. We caused the flow of all kinds of fruits and the products of everything to its environ; a livelihood provided by Us albeit most of them are ignorant of this fac
The Makkans say: “If we followed your religion, then we would be unsafe in our city.” Haven’t We settled them in a safe and sacred place where fruits of every sort are brought, a provision from Us? Yet most don’t know.
They say ˹to the Prophet˺, “If we were to follow ˹true˺ guidance with you, we would certainly be snatched away from our land.” Have We not established for them a safe haven ˹in Mecca˺ to which fruits of all kinds are brought as a provision from Us? But most of them do not know ˹this favour˺.
And they say: if we follow the guidance with you we will be forced out from our land. Did We not establish for them a safe sanctuary where fruit of all kinds arrives as provision from Us, but most of them don´t know.
And they say: ‘If we follow your guidance, we shall be dispossessed of our land.‘ But have We not given them a sanctuary of safety² to which fruits of every kind are brought as a provision from Ourself? But most of them have no knowledge
They said, "If we follow your guidance, we will suffer persecution." Did we not establish for them a Sacred Sanctuary, to which all kinds of fruits are offered, as a provision from us? Indeed, most of them do not know.
They say, "If we were to follow the guidance with you, we would be torn from our land." Have we not established for them a safe sanctuary, to which are brought all kind of fruits, as provisions from Us? But most of them do not understand.
They say, “If we were to follow the guidance with you, we would be torn from our land.” Have we not established for them a safe sanctuary, to which are brought all kinds of fruits, as provisions from Us? But most of them do not understand.
And they said, “If we follow the guidance with you, we will be kidnaped from our land.” Did We not enable for them a Secure Sanctuary collected to it the fruitage of everything as a livelihood from Us? But most of them do not know.
And they say: �If we follow the guidance with you, we shall be driven out from our land.� Have We not settled them in a secure sanctuary to which fruits of everything are drawn, as a provision from Us? But most of them do not know
They say: “If we were to follow the guidance along with you, we would be torn away from our land.' Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us? But most of them have no knowledge.
They (the Quraish) say, "If we were to follow the Guidance to which you invite us, we would be torn away from our land." Why - Have We not established for them a Secure Sanctuary, to which are brought all kinds of produce, a provision from Our Presence? But most of them do not make use of what they know
And they say: If we follow the guidance with you, we shall be carried off from our country. What! have We not settled them in a safe, sacred territory to which fruits of every kind shall be drawn?-- a sustenance from Us; but most of them do not know
And they say, `If we were to follow the guidance with thee, we should be snatched away from our land.' Say to them, `Have WE not established for them a safe sanctuary, to which are brought the fruits of all things, as a provision from US?' But most of them know not
And they say, “If we follow guidance along with thee, we shall be snatched away from our land.” Have We not established for them a secure Sanctuary, to which the fruits of all things are brought, as a provision from Our Presence? But most of them know not
And they say: "If we were to follow the guidance with you, we will be driven away from our land." Have We not built for them a land of safety, to which are brought all types of fruits, as gifts— A stock (of food) from Ourselves? But most of them do not understand
They argue, “If we follow the guidance with you, we will be displaced from our land.” Didn’t We establish for them a secure sanctuary, to which all kinds of fruits are brought, as sustenance from Us? Yet, most of them don’t understand.
And they say, 'If we follow the guidance with you, we will be snatched from our land.' Did We not establish for them a Safe Sanctuary, to which are brought all kinds of fruits, as provision from Ourselves? But most of them do not know
And they say, "If we were to follow the guidance with you, we would be swept from our land." Have we not established for them a safe sanctuary to which are brought the fruits of all things as provision from Us? But most of them do not know
And they say, 'If we follow the guidance with you, we shall be snatched from our land.' Have We not established for them a safe sanctuary, to which is brought fruits of all things, a provision from Us? But most of them do not know.
They say: "If we were to follow the guidance with thee, we should be snatched away from our land." Have We not established for them a secure sanctuary, to which are brought as tribute fruits of all kinds,- a provision from Ourselves? but most of them understand not
They say: "If we were to follow the guidance with thee, we should be snatched away from our land." Have We not established for them a secure sanctuary, to which are brought as tribute fruits of all kinds,- a provision from Ourselves? but most of them understand not
وَكَمۡ أَهۡلَكۡنَا مِن قَرۡیَةِۭ بَطِرَتۡ مَعِیشَتَهَاۖ فَتِلۡكَ مَسَـٰكِنُهُمۡ لَمۡ تُسۡكَن مِّنۢ بَعۡدِهِمۡ إِلَّا قَلِیلࣰاۖ وَكُنَّا نَحۡنُ ٱلۡوَ ٰرِثِینَ ٥٨
We have destroyed many a community that once revelled in its wanton wealth and easy living: since then their dwelling places have barely been inhabited- We are the only heir
And how many towns We have destroyed which were thankless for their means of livelihood? Those residences of theirs have not been inhabited after them except a little. Surely! Allah is the Inheritor.
And how many a city have We destroyed that exulted in their living! And yonder are their dwellings which have not been inhabited after them unless for a little while; and verily We! We have been the inheritors
How many habitations that had come to boast of their resources have We destroyed? These their dwellings were never inhabited except rarely after them; and they came back to Us
We destroyed many cities in which the people had become spoilt with the comforts of the worldly goods! Here are their dwellings! None have inhabited them after them, except a few! We were the inheritors.
How many cities We have destroyed which lived in insolent ingratitude! There are their houses, never again inhabited after them, except a little. It was We who were their Heir.
How many a town We have destroyed that transgressed in its lifestyle! There lie their dwellings, uninhabited after them except by a few, and We were the [sole] inheritors
How many a township have We destroyed that exulted insolently on account of their affluence. Those are their dwellings – except for few people for a short time only, they have never been dwelt in after them. It is always We Who are the inheritors (Who remain as the Ever-Living when all else have passed away)
We destroyed (so many people of) many a township, who were proud of their civilization and their (easy and plentiful) means of livelihood. There lie their dwellings (all in ruin). They have been but little occupied since. It is We alone Who are Everlasting
How many a city We have destroyed that flourished in insolent ease! Those are their dwelling-places, undwelt in after them, except a little; Ourselves are the inheritors
And how many towns did We destroy that rejoiced (excessively) in their livelihood (and wealth)? So, those are their houses, uninhabited after them, except a few, and We are the inheritors.
So many “safe” places I have destroyed in account of their inhabitants’ attitude when they became proud of their flourishing economy and turned into wicked. Visit their ruins; only a few of them are still inhabited. At last it is God who inherited the land [that He had given out of mercy to those ungrateful people.]
And how many populations have We caused to perish that exulted in their life of ease and plenty, now their dwellings after them are deserted, all but a few, and We are their heirs
And how many a town did We annihilate for becoming unappreciative of its livelihood? So here are their residences, uninhabited after them but little, and We have always been the inheritors.
How many a city have we destroyed that exulted in its means of subsistence? These are their dwellings, never dwelt in after them, except a little; for we were the heirs
And how many towns did We destroy which had stooped to self indulgence! So here lie their dwellings, uninhabited after them except a little; and only We are the Inheritors
And how many a townships have We destroyed which revelled in their pompous livelihood and here is their habitation which has not been inhabited after them except a little and We truly were the inheritors.
How many cities have We destroyed, whose inhabitants lived in ease and plenty? And these their dwellings are not inhabited after them, unless for a little while; and We were the inheritors of their wealth
How many a community have We destroyed that exulted in its means of subsistence? Yonder are their dwellings which have not been inhabited after them, except for a while. And We, even We, are the inheritors
How many a village have We destroyed that were ungrateful in their life! Those are their dwellings, (they are) uninhabited after them except for a little; We are the inheritors
And how many cities have we destroyed that flourished in wanton ease! And these their dwellings have not been inhabited since their time save by a few, and it is we who became their heirs
And how many a town We have destroyed, they felt proud of their economic well being. So these are their residential-suites which have not been occupied as residences after them except reluctantly. And We became: We as the inheritors
And how many a town that We caused to perish boasted about its livelihood. And these are their dwellings, not to be inhabited after them but a little. And, truly, We, We had been the ones who inherit.
How many populations did We destroy because they gloat in their lives? Their homes are now deserted –all but a few. We are the heirs.
How many towns have We destroyed who once flourished in their economy? Just see those dwellings of theirs, only a few of which have been inhabited after them; at last We Alone became their inheritors
And how many a town did We destroy whose inhabitants exulted on account of their affluence. These are their dwellings in which very few dwelt after them. Eventually it is We Who inherited them
And how many a town have We destroyed which exulted in its means of subsistence! So those are their abodes: they have not been dwelt in after them except a little. And We are ever the inheritors
And how many towns have We destroyed which were boastful in their livelihood? So those are their houses, they have not been dwelt in after them except a little, and We were the inheritors.
And how many a civilisation We did destroy that was boastful of its means! And there are their dwellings, which have been but little inhabited after them. And We, We were the inheritors.
And how many towns have We destroyed that became arrogant and ungrateful on account of their prosperous economies! So here are (the remains of) their (ruined) houses that have been inhabited after them but little. And We alone are the Inheritor and Owner (in the end)
And how many a town have We destroyed for turning unappreciative of their lives. So here are their homes, nothing but uninhabited ruins after them, except a few. We were the inheritors
And how many a town have We destroyed that had become unappreciative of its livelihood. So here are their dwellings, they remained uninhabited after them, except for a few. And We were the inheritors
And how many a town have We destroyed that had become unappreciative of its livelihood. So here are their dwellings, they remained uninhabited after them, except for a few. And We were the inheritors.
And how many We perished/destroyed from a village/urban city its life/livelihood/sustenance became unappreciated/undeserved (they were ungrateful for their livelihood), so those are their residences, did not get inhabited from after them, except a few/little , and We were, We, the heirs/inheritants
And how many a community that [once] exulted in its wanton wealth and ease of life have We destroyed, so that those dwelling-places of theirs – all but a few - have never been dwelt-in after them: for it is indeed We alone who shall remain when all else will have passed away
And how many a town We have caused to perish that were boastfully (ungrateful) in their subsistence. Yet those are their dwellings undwelt even after them, except a little; and We, Ever We, have been the Inheritors
And how many a community have We destroyed that was thankless for its means of livelihood! And yonder are their dwellings, which have not been inhabited after them save a little. And We, even We, were the inheritors
How many nations, who had enjoyed great prosperity, had We destroyed? Those are their homes which were not inhabited thereafter except for a short time. Only We were their heirs
And how many a town have We destroyed that were over-proud of their means of living. Now, those are their habitations, which were never inhabited after them except a few, and We alone were the inheritors
How many a township have We utterly destroyed that was excessively exaggerated in its style of living, so these are their dwelling-places, which have not been dwelt in after them but a little. Indeed! It is always We who are the inheritors.
Many a towns have We destroyed! Their residents gloated over their (superior) way of life. Here are their houses, now! Few have lived in them since. It was We Who took over their possessions
How many a town have We utterly destroyed that was excessively exaggerated in its style of living, so these are their dwelling-places, which have not been dwelt in after them but a little. Indeed! It is always We who are the inheritors.
How many towns did We reduce to a useless form after Our grace was made to abound in them and they met it with dissatisfaction and ingratitude! There you can see how their dwellings were left desolate thereafter and destitute of inhabitants but of a few and We were the inheritors
How many cities have We destroyed that were disrespectful due to their lavish lifestyles? Their homes are there, scarcely lived in since their day, and We took them.
˹Imagine˺ how many societies We have destroyed that had been spoiled by their ˹comfortable˺ living! Those are their residences, never inhabited after them except passingly. And We ˹alone˺ were the Successor.
And how many a town have We destroyed which took pride in its living standards, so these are their homes which were not inhabited after them except a little, and We were the inheritors.
How many cities have We destroyed that once flourished in wanton ease! The dwellings they left behind are but scarcely inhabited; We Ourself were the only heirs
Many a community we annihilated for turning unappreciative of their lives. Consequently, here are their homes, nothing but uninhabited ruins after them, except a few. We were the inheritors.
How many towns have We destroyed which lived in ease and plenty but were ungrateful? Here are their dwellings, virtually uninhabited since their time. We have inherited them.
How many towns have We destroyed, which lived in ease and plenty but were ungrateful? Here are their dwellings, virtually uninhabited since their time. We have inherited them.
And how many among a village We destroyed, which ungrateful its living? So, these are their dwellings, not reside after them, except for a few. And We were the Inheritors.
And how many a town We did destroy which exalted in its means of subsistence; so these are their abodes, they have not been dwelt in after them save a little, and We are their heirs
How many a community that exulted in its life [of ease and plenty] have We destroyed. The dwellings they left behind were but scarcely inhabited. It is We who are the only heirs.
And how many a town We annihilated, which exulted in their life of ease and plenty! Such that most of their dwelling places have remain deserted after them. For it is indeed We alone Who shall remain when all else have passed away
And how many a town have We destroyed which exulted in its means of subsistence, so these are their abodes, they have not been dwelt in after them except a little, and We are the inheritors
And how many a town have WE destroyed which exulted in its life of ease and plenty ! and these are their dwellings which have been but little inhabited after them. And it is WE Who became the inheritors thereof
And how many a town have We destroyed who exulted in their life of ease. There are their dwellings, uninhabited after them save for a few. And We, truly, are the Inheritor
And how many a town have We destroyed, (those) that became thankless for the livelihood: Now after them (the people of the towns), their homes lie empty and unlived— All except for a little! And We took over after them
How many a city did We destroy while they were arrogant in their luxury? These are their dwellings, uninhabited after them except a little; We are the Inheritor.
And how many a city did We destroy for turning unappreciative of its livelihood? Here are their homes, uninhabited after them, except for a few. And We became the Inheritors
And how many a city have We destroyed that was insolent in its [way of] living, and those are their dwellings which have not been inhabited after them except briefly. And it is We who were the inheritors
And how many a city have We destroyed that exulted in its livelihood? These are their dwellings, not dwelt in after them, except a little; and We are the heirs.
And how many populations We destroyed, which exulted in their life (of ease and plenty)! now those habitations of theirs, after them, are deserted,- All but a (miserable) few! and We are their heirs
And how many populations We destroyed, which exulted in their life (of ease and plenty)! now those habitations of theirs, after them, are deserted,- All but a (miserable) few! and We are their heirs
وَمَا كَانَ رَبُّكَ مُهۡلِكَ ٱلۡقُرَىٰ حَتَّىٰ یَبۡعَثَ فِیۤ أُمِّهَا رَسُولࣰا یَتۡلُوا۟ عَلَیۡهِمۡ ءَایَـٰتِنَاۚ وَمَا كُنَّا مُهۡلِكِی ٱلۡقُرَىٰۤ إِلَّا وَأَهۡلُهَا ظَـٰلِمُونَ ٥٩
Your Lord would never destroy towns without first raising a messenger in their midst to recite Our messages to them, nor would We destroy towns unless their inhabitants were evildoers
And your Lord would never destroy the towns until He had sent a Messenger to their mother town, reciting to them Our Verses. We would never destroy the towns unless their people had become wrongdoers.
Nor was thy Lord to destroy the Cities, until He had raised up in their mother-city an apostle reciting unto them our revealations. Nor were We to destroy the cities unless the inhabitants thereof were wrong-doers
But your Lord does not destroy habitations without having sent an apostle to their metropolis to read out Our commandments to them. We would never have destroyed cities if their inhabitants were not given to wickedness
Your Rabb will never destroy a city until He discloses therein a Rasul among its leaders! We have only destroyed cities whose people were wrongdoers.
Your Lord would never destroy any cities without first sending to the chief of them a Messenger to recite Our Signs to them. We would never destroy any cities unless their inhabitants were wrongdoers.
Your Lord would not destroy the towns until He had raised an apostle in their mother city to recite to them Our signs. We would never destroy the towns except when their people were wrongdoers
Yet Your Lord never destroys townships without first raising up in their mother-town a Messenger who conveys to them Our messages. We never destroy townships, save that their people are wrongdoers (who associate partners with God and are given to many injustices)
Your Lord would never destroy the towns until He has raised a Messenger in their central place to recite to the people thereof Our Messages, nor would We destroy the towns unless their citizens be unjust
Yet thy Lord never destroyed the cities until He sent in their mother-city a Messenger, to recite Our signs unto them; and We never destroyed the cities, save that their inhabitants were evildoers
And your Lord is not destroyer of the towns until He raises a messenger in their center, reading them Our signs. And We are not destroyer of the towns unless their people are wrongdoers.
Your Lord never destroys any civilization before having sent a prophet among them to relay His Message. I would never punish any community unless its people practice injustice
Nor was your Lord the One to destroy a population until He had sent to its center a messenger rehearsing to them Our signs, nor will We destroy a population, until its communities practice injustice
And in no way would yoursg Lord annihilate towns until He had sent to their mother-town a messenger reading to them Our signs. And in no way would We annihilate towns except if their people are unjust.
But thy Lord would never destroy cities until He sent to the metropolis thereof an apostle, to recite to them our signs; nor would we destroy cities unless their people were unjust
And never does your Lord destroy towns until He sends a Noble Messenger to their principal town, reciting Our verses to them; and We never destroy towns unless its people are unjust
And your Lord is not going to destroy a township until He raises among its population a messenger who relates unto them Our signs and We are not going to destroy a township except when its people do wrong to their own souls.
But thy Lord did not destroy those cities, until He had sent unto their capital an apostle, to rehearse our signs unto them: Neither did We destroy those cities, unless their inhabitants were injurious to their apostle
But your Lord would never destroy a community until He has sent to its centre a messenger to recite to them Our signs; nor would We destroy populations unless their people practiced iniquity
Nor did your Lord destroy the villages until He had sent a Messenger to its mother village reciting to them Our verses. We never destroyed villages unless their inhabitants were harmdoers
But thy Lord did not destroy the cities till He had sent an apostle to their mother-city to rehearse our signs to its people: nor did we destroy the cities unless its people were unjust
And your Nourisher-Sustainer is not a destroyer to the habitations until He raises in their Um (the parent habitation or the mother-site) a Messenger — he reproduces unto them Ayaatina (‘Our Verses’) and We are not a destroyer to the towns except when their residents are transgressors
Thy Lord had not been One Who Causes towns to perish until He raises up to their mother-town a Messenger who recounts Our signs to them. We never had been Ones Who Cause towns to perish unless their people are ones who are unjust.
Your Lord was not apt to destroy a population until He had sent a messenger to its center. [Its messenger] recited to them Our signs. We are not going to destroy a population unless its members practice sin.
Your Lord would never destroy the towns until He had sent in their metropolis a Messenger, proclaiming to them Our revelations; and We would not destroy towns except when their dwellers had become wrongdoers
Your Lord would not destroy a town until He had sent to its centre a Messenger who would recite to them Our verses. Nor would We destroy any town unless its inhabitants were iniquitous
And thy Lord never destroyed the towns, until He has raised in their metropolis a messenger, reciting to them Our messages, and We never destroyed the towns except when their people were iniquitous
And your Fosterer did not destroy the towns unless He had raised in their capital a messenger who read to them Our signs, and We do not destroy the towns unless their people are unjust.
And never did your Lord destroy the civilisations, till He had raised up in the birth-place of that civilisation a Messenger reciting to them Our Verses. And never did We destroy the civilisation unless the people thereof did evil things
And your Lord does not destroy the towns until He sends to their capital city a Messenger who recites to them Our Verses. And We do not destroy towns unless their dwellers are given to oppression
And your Lord never annihilates any community without sending a messenger to its capital, to recite Our revelations to them. And We never annihilate any community, unless its people are wicked
And your Lord was not to destroy the towns until He sends a messenger to their capital, to recite Our revelations to them. And We do not destroy the towns unless its people are wicked
And your Lord does not destroy the towns until He sends to their capital a messenger who recites Our revelations to them. And We do not destroy the towns unless its people are wicked.
And your Lord was not perishing/destroying the villages/urban cities, until He sends in its origin a messenger, he reads/recites on (to) them Our verses/evidences/signs, and We were not destroying the villages/urban cities, except and (while) its people (are) unjust/oppressive
Yet, withal, thy Sustainer would never destroy a community without having [first] raised in its midst an apostle who would convey unto them Our messages; and never would We destroy a community unless its people are wont to do wrong [to one another]
And in no way would your Lord be causing towns to perish until He sends forth in their Mother-Town a Messenger, to recite Our ayat (Verses, signs) to them; and in no way would We be causing towns to perish except that their population are unjust
And never did thy Lord destroy the townships, till He had raised up in their mother(-town) a messenger reciting unto them Our revelations. And never did We destroy the townships unless the folk thereof were evil-doers
Your Lord did not destroy the people of the towns without first sending a Messenger to the mother town who would recite His revelations to them. We did not want to destroy the towns if the people therein were not unjust
And your Lord is not such as He would destroy the towns unless he had sent to their central place a messenger who recites to them Our verses, nor are We such as would destroy the towns unless their people are wrongdoers
Never would your Lord have intended to destroy these townships until He had sent to their mother town (metropolis) a messenger reciting to them Our ‘Verses’. We would not destroy any townships except while their inhabitants were grossly unfair and morally wrong.
Your Lord would not destroy any town without first raising in its midst, a messenger and having him recite Our verses to them. He would not destroy a town unless its residents were unjust evildoers
And your Lord would never destroy the towns, until He has sent to their mother town (metropolis) a Messenger reciting to them Our Verses, nor would We destroy the towns unless their inhabitants have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
And never did Allah, your Creator, reduce the towns to a useless form until He had sent a Messenger to their capital to recite to the people Our divine revelations but they closed their hearts' ears. Therefore, never did We reduce the towns to a useless form except when the fundamental truth failed to govern their thoughts and they proved themselves wrongful of actions
Your Lord never destroyed cities without first sending a messenger to their affluent people, who recited to them Our verses; nor did We destroy any city unless its population were wrongdoers.
Your Lord would never destroy a society until He had sent to its capital a messenger, reciting Our revelations to them. Nor would We ever destroy a society unless its people persisted in wrongdoing.
And your Lord never destroys a town until he raises in its midst a messenger who recites to them Our signs, and We never destroy towns unless their inhabitants are wrongdoers.
Nor did your Lord obliterate the cities until He had sent apostles to their capital proclaiming to them Our revelations. Nor did We obliterate the cities unless their inhabitants were wrongdoers
For your Lord never annihilates any community without sending a messenger in the midst thereof, to recite our revelations to them. We never annihilate any community, unless its people are wicked.
Your Lord never destroys cities unless He [first] sends a messenger in their midst reciting Our verses, nor would We destroy cities unless their inhabitants were evil.
Your Lord never destroys cities unless He [first] sends a messenger in their midst reciting Our verses, nor would We destroy cities unless their inhabitants were evil.
And Your Lord was not destroying the villages until He missioned a messenger in their mother village, reciting upon them Our verses. And We were not destroying the villages, except while their inhabitants were oppressors.
And your Lord never destroyed the towns until He raised in their centers a messenger, reciting to them Our signs, and We never destroyed the towns except when their people were unjust
Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing.
Yet, your Lord never destroyed townships unless He sent a Messenger in their midst (the big city) who conveyed Our Commands to them. And never did We destroy the townships unless the people thereof violated human rights
And your Lord never destroyed the towns until He raised in their metropolis a messenger, reciting to them Our communications, and We never destroyed the towns except when their people were unjust
And thy Lord would never destroy the towns until HE has raised in the mother-town thereof a Messenger, reciting unto them Our Signs; nor would WE destroy the towns unless the people thereof were wrongdoers
And thy Lord never destroys towns until He sends a messenger to their mother city to recite unto them Our signs. And We never destroy towns, save when their people are wrongdoers
And your Lord was never the One to ruin a population until He had sent to its center a messenger, reciting (and rehearsing) to them Our Signs; And We not going to ruin a population unless its members commit injustice
Your Lord never destroyed the towns until He has raised a messenger within them to relay to them Our revelations. We would never destroy a community unless its people were wrongdoers.
Your Lord never destroys cities without first sending a messenger in their midst, reciting to them Our revelations. And We never destroy the cities, unless their people are wrongdoers
And never would your Lord have destroyed the cities until He had sent to their mother a messenger reciting to them Our verses. And We would not destroy the cities except while their people were wrongdoers
And your Lord would not destroy cities until He sent in their mother a messenger reciting to them Our signs; nor would We destroy cities except while their people were wrongdoers.
Nor was thy Lord the one to destroy a population until He had sent to its centre an apostle, rehearsing to them Our Signs; nor are We going to destroy a population except when its members practise iniquity
Nor was thy Lord the one to destroy a population until He had sent to its centre a messenger, rehearsing to them Our Signs; nor are We going to destroy a population except when its members practise iniquity
وَمَاۤ أُوتِیتُم مِّن شَیۡءࣲ فَمَتَـٰعُ ٱلۡحَیَوٰةِ ٱلدُّنۡیَا وَزِینَتُهَاۚ وَمَا عِندَ ٱللَّهِ خَیۡرࣱ وَأَبۡقَىٰۤۚ أَفَلَا تَعۡقِلُونَ ٦٠
Whatever things you have been given for the life of this world are merely [temporary] gratification and vanity: that which is with God is better and more lasting- will you not use your reason
And whatever you have been given from things are enjoyments and adornments of the worldly life; and that which is with Allah is better and will remain forever. Don’t you have sense?
And whatsoever ye are vouchsafed is an enjoyment of the life of the world and an adornment thereof; and that which is with Allah is better and more lasting. Will ye not therefore reflect
Whatsoever has been given you is the stuff this life is made of, and only its embellishment. What is with your Lord is better and abiding. Will you not understand
The things that you have been given are only the goods of the worldly life and its adornment (its agent of pleasure)! That which is with Allah is better and more lasting... Do you not comprehend?
Anything you have been given is only the enjoyment of the life of this world and its finery. What is with Allah is better and longer lasting. So will you not use your intellect?
Whatever things you have been given are only the wares of the life of this world and its glitter, and what is with Allah is better and more lasting. Will you not apply reason
Whatever thing you are granted (of the world) is but for the passing enjoyment of the present, worldly life and its adornment. Whereas what God keeps for you (as the reward for your good deeds and which He will give you in excess of your deserving) is much better and more enduring. Will you not use your reason and understand
And (O people!) whatever of anything you have been given is only the passing enjoyment of the present life and its (mere) pomp and show. But that (reward) which Allah has (for you) is much better and more lasting than this. Will you not then make use of your understanding
Whatever thing you have been given is the enjoyment of the present life and its adornment; and what is with God is better and more enduring
And everything you are given is enjoyment of this world’s life and its decoration (and luxuries), and whatever (reward) is with God is better and more lasting. Do you not understand?
Whatever you have been given is a knickknack and only a provision so that you go through this worldly life. What is with God [in reserve for the successful ones] is much more valuable and everlasting. Why do you not use common sense [and give up your Hereafter for a few days of this worldly life?]
The things that you are given are but the conveniences of this life and the glitter of it, but that which is with God is better and more enduring, will you not then be wise
And whatever youpl have been brought is (merely) the enjoyment of the Earlier Life and its adornment, but what is with Allah is better and longer lasting. Do you not reason?
Whatever thing ye may be given, it is a provision for this world's life and the adornment thereof; but what is with God is better and more enduring; have ye then no sense
And whatever you have been given, is a usage in the life of this world and its adornment; and that which is with Allah is better and more lasting; so do you not have sense
And whatever thing you are given it is but a temporary enjoyment of the life of this world and is its ornament and whatever is in Allah’s presence is better and lasting. Will you not then understand?
The things which are given you, are the provisions of this present life, and the pomp thereof; but that which is with God, is better and more durable: Will ye not therefore understand
Whatever thing you may be given, it is a provision for the life of this world and the adornment thereof; but that which Allah has is better and more enduring. Have you then no sense
The things you have been given, and its adornments, are but the enjoyment of this present life. What is with Allah is better and everlasting. Do you not understand
And all that hath been bestowed on you is merely for enjoyment and pomp of this life present: but that which is with God is better and more lasting. Will ye not be wise
And whatever you have been given in any form, so it is an enjoyment of the life of this world and its adornment, and that which is with Allah is better and more lasting. Would you then not use (your) intellect
And whatever things you were given are enjoyment for this present life and its adornment. And what is with God is better for one who endures. Will you not, then, be reasonable?
Whatever material things you have been given are only for enjoyment of this life and its glamour, but that which is with Allah is better and more enduring. Will you not be wise?
The things which you have been given are but the provisions and adornments of this worldly life; and that which is with Allah is better and more lasting. Why don’t you use your common sense
Whatever you have been given is a provision for the life of this world and its glitter. But that which is with Allah is better and more enduring. Do you not use your intellect
And whatever things you have been given are only a provision of this world’s life and its adornment, and whatever is with Allah is better and more lasting. Do you not then understand
And things which you are give are a provision of the life of this world and its adornment, and that which is with Allah is better and more lasting. Will you not then understand?
And anything that is given to you is for the life of this world and its charm. And that which is with Allah is better and lasting. Why do you not understand
And whatever you have been given are but provisions of the worldly life, its charms and beauty. But what is (yet) with Allah is far better (than this) and eternal. Do you not understand (this fact)
And anything that is given to you is only the materialism of this world, and its glitter. And what is with God is far better, and everlasting. Do you not comprehen
And anything that is given to you is only the materialism of this world, and its glitter. And what is with God is far better, and more lasting. Do you not comprehend
And anything that is given to you is only the materialism of this world, and its glitter. And what is with God is far better, and more lasting. Do you not comprehend?
And you were not given from a thing so enjoyment (of) the life the present/worldly life, and its decoration/beauty/ornament, and what (is) at God (is) best and more lasting/continuing (everlasting), so do you not reason/comprehend
And [remember:] whatever you are given [now] is but for the [passing] enjoyment of life in this world, and for its embellishment - whereas that which is with God is [so much] better and more enduring. Will you not, then, use your reason
And whatever thing has been brought you, then it is the enjoyment of the present life (Literally: the lowly life, i.e., the life of this world) and its adornment; and what is in the Providence of Allah is more charitable (i.e., better) and more enduring. Will you not then consider
And whatsoever ye have been given is a comfort of the life of the world and an ornament thereof; and that which Allah hath is better and more lasting. Have ye then no sense
Whatever you (people) have been given are only the means for enjoyment and beauty of the worldly life, but the means of enjoyment (which you will receive from God) in the life to come will be better and everlasting. Will you then not take heed
Moreover, whatever of anything you are given is (no more than) an enjoyment of the worldly life and its decoration, and that which lies with Allah is much better and far more lasting. So do you not use reason
Whatever thing you have been given is only a provision of this ‘worldly life’, and its adornment, and whatever is with Allâh is far better and more enduring. Do you not possess self- awareness that allows you to understand?
The possessions you have been granted are merely the provisions and adornments of the life of this world. What exists with Allah is far better and permanent. Do you not understand
And Whatever thing you have been given is only a provision of this worldly life and its adornment, and whatever is with Allâh is far better and more enduring. Don't you have conscious thoughts at least in this sense?
You people had better realize that whatever you have been granted of material advantages is simply the evanescent enjoyments of life and its temporal and mundane things, whereas all that is in heaven's realm affords eternal beatitude and surpassing pleasure. Have you people no sense
What you receive from Allah are the passing pleasures and attractions of this worldly life; but what Allah has stored for you is far better and long lasting. Don’t you understand?
Whatever ˹pleasure˺ you have been given is no more than ˹a fleeting˺ enjoyment and adornment of this worldly life. But what is with Allah is far better and more lasting. Will you not then understand?
And whatever you have been given is the provision of the life of the world and its adornment, and what is with Allah is better and more lasting, do you not then understand?
That which you have been given is but the enjoyment and the gaudy show of this present life. Better is God‘s recompense and more lasting. Have you no sense to reason with
Everything that is given to you is only the material of this life, and its vanity. What is with GOD is far better, and everlasting. Do you not understand?
[People] whatever you are given is only for the [passing] enjoyment and vanity of this life, but what is with God is better and more lasting. Will you not, then, use reason?
[People] whatever you are given is only for the [passing] enjoyment and vanity of this life, but what is with God is better and more lasting. Will you not, then, use reason?
And Whatever a thing you are given is only the Dunya (world)life enjoyment, and its adornment. And what is with Allah is goodness, and longer lasting. So, will yourselves not be reasoning?
And whatever things you have been given are only a provision of the life of this world and its adornment, and whatever is with Allah is better and more lasting, have you then no sense
'Whatever you are given is but for the enjoyment of life in this world and for its embellishment, but that which is with God is much better and more enduring. Will you not use your reason?
And whatever you have been given is a comfort and decor for the life of the world. And that which Allah has is better and more lasting. Will you not, then, use sense
And whatever things you have been given are only a provision of this world's life and its adornment, and whatever is with Allah is better and more lasting; do you not then understand
And whatever of anything you are given is only a temporary enjoyment of the present life and an adornment thereof; and that which is with ALLAH is better and more lasting. Will you not then understand
And whatsoever you have been given, it is an enjoyment of the life of this world, and its ornament. But that which lies with God is better and more lasting. Will you not understand
And whatever (worldly) things you are given are only the comforts of this life and its show; But what is with Allah is better and more lasting: Then will you not be wise
What you’ve been given is merely for the enjoyment and decoration of this worldly life. What God possesses, however, is superior and more lasting. Don’t you understand?
Whatever thing you are given is but the material of this world, and its glitter. But what is with God is better, and longer lasting. Do you not comprehend
And whatever thing you [people] have been given - it is [only for] the enjoyment of worldly life and its adornment. And what is with Allah is better and more lasting; so will you not use reason
And whatever thing you may be given is a provision of the worldly life and its adornment. And what is with God is better and more lasting; so will you not become intelligent?
The (material) things which ye are given are but the conveniences of this life and the glitter thereof; but that which is with God is better and more enduring: will ye not then be wise
The (material) things which ye are given are but the conveniences of this life and the glitter thereof; but that which is with Allah is better and more enduring: will ye not then be wise
7
Opponents shall be brought low
أَفَمَن وَعَدۡنَـٰهُ وَعۡدًا حَسَنࣰا فَهُوَ لَـٰقِیهِ كَمَن مَّتَّعۡنَـٰهُ مَتَـٰعَ ٱلۡحَیَوٰةِ ٱلدُّنۡیَا ثُمَّ هُوَ یَوۡمَ ٱلۡقِیَـٰمَةِ مِنَ ٱلۡمُحۡضَرِینَ ٦١
Can the person who will see the fulfilment of the good promise We gave him be compared to someone We have given some enjoyments for this worldly life but who, on the Day of Resurrection, will be summoned
Is it he whom We have promised an excellent Promise (Paradise) which he will find true, be like the one whom We have given to enjoy the luxuries of the worldly life and then on the Day of Resurrection, he will be among those who are brought up (for punishment)?
Is he, then, whom We have promised an excellent promise which he is going to meet, like unto him whom We have suffered to enjoy awhile the enjoyment of the life of the world, then on the Day of Resurrection he shall be of those brought up
Can one who was given a better promise, which he will find come true, be like him who was given a little enjoyment of this life, but who will afterwards be brought (to judgement) on the Day of Resurrection
Can someone to whom We have made a gracious promise and who sees it fulfilled be compared to someone We have allowed to enjoy the transitory goods of the worldly life and who will be of those brought forth with force during Doomsday?
Is someone whom We have promised good and who then obtains it, the same as someone whom We have given enjoyment in the life of the dunya and who then, on the Day of Rising, is one of those brought to punishment?
Is he to whom We have given a good promise, which he will receive, like him whom We have provided the wares of the life of this world, but who will be arraigned on the Day of Resurrection
Is, then, he to whom We have given a fair promise (forgiveness and Paradise) which he will obtain, like him whom We have let enjoy for a time the good things of the present, worldly life, but who will be, on the Day of Resurrection, among those who are arraigned (for punishment)
Can the person to whom We have made a fair promise, which will be also made good to him, be compared to the one whom We have provided with good things (of passing nature) of this life and who will be among those brought (before Us to render an account of his deeds)
Will you not understand? What, is he to whom We have promised a fair promise, and he receives it, like him to whom We have given the enjoyment of the present life, then he on the Resurrection Day shall be of those that are arraigned
Is someone whom We have promised him a good promise and he attains it, the same as someone whom We have made him enjoy the enjoyments of this world’s life, then on the Resurrection Day he is among the summoned ones?
Is the person to whom I have promised (and there is no doubt that God delivers) good rewards in Hereafter equal to the one who has been given everything in this world but will be presented on the Day of Resurrection for punishment
Are these two alike? One to whom We have made an excellent promise, and who will reach his fulfillment, and one to whom We have given the good things of this life, but who on the Day of Accountability is to be among those brought up for punishment
Can someone to whom We have made a fine promise—which he is bound to encounter—be equal to someone whom We have allowed to enjoy the enjoyment of the Earlier Life, then on the Day of Resurrection will be one of the arraigned?
Is He to whom we have promised a goodly promise, which he shall meet with, like him to whom we have given the enjoyment of the life of this world, and who upon the resurrection day shall be of the arraigned
So is he whom We have given a good promise - he will therefore get it - equal to him whom We gave the usage of the life of this world to enjoy, and who will then be brought captive on the Day of Resurrection
Is one whom We have promised a goodly promise which he surely is going to meet like one whom We have caused to enjoy the temporary enjoyment of the life of this world and then he on the day of resurrection would be among those who are brought for punishment.
Shall he then, unto whom We have promised an excellent promise of future happiness, and who shall attain the same, be as he on whom we have bestowed the provision of this present life, and who, on the day of resurrection, shall be one of those who are delivered up to eternal punishment
Is He to whom We have promised a goodly promise, which he shall meet with, like him to whom We have given the enjoyment in the life of this world, and who on the Day of Resurrection shall be of the arraigned (brought up to deserve punishment )
Is he to whom We promised a fine promise and receives it, like he who has been given the enjoyment of this present life, then on the Day of Resurrection shall be among those that are arraigned
Shall he then to whom we have promised a goodly promise and who obtaineth it, be as he on whom we have bestowed the enjoyments of this life present, and who on the day of Resurrection shall be brought up for punishment
Is then one, whom We promised an excellent Promise — then he is just to meet it, like that whom We have provided as an enjoyment for the life of this world — afterwards, he, on the Day of Resurrection (becomes one) who have been brought forward (to be thrown away into Hell)
Is he to whom We promised a fairer promise—and it is one that reaches fulfillment—like him to whom We gave the enjoyment of enjoyment for this present life? Again, on the Day of Resurrection he will be among the ones who are charged?
Are [the following] alike? To one We have made a good promise, and it will be fulfilled. To the other We have given the good things of this life, but on the Day of Resurrection, he will be held accountable.
Can a person to whom We have made a handsome promise and he is sure to receive it, be like the one to whom We have only given the provisions of this world and he is scheduled to be presented on the Day of Resurrection for punishment
Now, he to whom We have promised a good which he is going to obtain ? can he be like him whom We have given the good things of this life, but who will be brought up for punishment on the Day of Judgement
Is he to whom We have promised a goodly promise, which he will meet with, like him whom We have provided with the provisions of this world’s life, then on the day of Resurrection he will be of those brought up (for punishment)
Then, is he, whom We have promise a good promised and (the fulfillment of) which he will meet, like him, whom We have made to enjoy the life of this world, then on the day of resurrection he will be presented (before Us for giving an account)?
Is he whom We have given a good promise, which he will find fulfilled, like him whom We have given the comfort of the life of this world, then on the Day of Resurrection he will be of those brought to justice
Can he to whom We have made an excellent promise (pertaining to Hereafter), and who becomes one to attain to it be like the (ill-fated) one We have given the good things of worldly life, then (owing to ingratitude for the bounties) becomes of those who will be brought forth on the Last Day (for punishment)
Is one whom We promised a good promise, and it will come to pass, equal to one whom We provided with the goods of this life, then on the Day of Resurrection he is of those who will suffe
Is one whom We promised a good promise, and it will come to pass, equal to one whom We provided with the goods of this life, then on the Day of Resurrection he is of those who will be summoned
Is one whom We promised a good promise, and it will come to pass, equal to one whom We provided with the goods of this life, then on the Day of Resurrection he is of those who will be summoned?
Is who We promised him a good/beautiful promise, so he is receiving/finding it (E) , as who We made him enjoy the life the present's/worldly life's enjoyment then he is (on) the Resurrection Day from present/attending
Is, then, he to whom We have given that goodly promise which he shall see fulfilled [on his resurrection] comparable to one on whom We have bestowed [all] the enjoyments of this worldly life but who, on Resurrection Day, will find himself among those that shall be arraigned [before Us]
Is he to whom We have promised a fair promise, so he receives it, like him whom We have made to enjoy the enjoyment of the present life? (Literally: the lowly life, i.e., the life of this world) thereafter he on the Day of the Resurrection will be of the ones that are presented (for Judgment)
Is he whom We have promised a fair promise which he will find (true) like him whom We suffer to enjoy awhile the comfort of the life of the world, then on the Day of Resurrection he will be of those arraigned
Is the case of those to whom We have promised good things - which they will certainly receive in the life to come - equal to the case of those to whom We have granted the means of enjoyment in the worldly life and who will certainly be questioned about them in the life to come
Is then the one, to whom We have made a good promise which he is going to meet, like the one whom We have given the benefit of enjoying the worldly life, then on the Day of Judgment he will be among those arraigned
Is he whom We have promised an excellent promise (‘Al-Jannah’), which he will find true, like him whom We have made to enjoy great comfort and extravagant living of this ‘worldly life’, then on the ‘Day of Resurrection’, he will be of those arraigned?
(Consider these two)! To the one We pledged excellent rewards, which he shall soon find true. We had the other enjoy the provisions of the life of this world, and on the Day of Judgment he shall be brought up (for punishment). Can one be like the other
Is he to whom We have promised an excellent promise- (Al-Jannah)- which he will find true, like him whom We have made to enjoy great comfort and extravagant living of this worldly life, then on the Day of Resurrection, he will be of those arraigned?
You people just think and think but this: Does he whom We promised Our efficacious grace and who found that it has effected the end for which it was given compare with him whom We graced with the material advantages of life here and then he finds himself among those indicted Hereafter
Is the person who We made a beautiful promise of P aradise the same as the person who enjoys the pleasures of worldly life? On Judgement Day he will be summoned to account for his deeds
Can those to whom We have made a fine promise—which they will see fulfilled—be like those who We have allowed to enjoy the pleasures of this worldly life, but on the Day of Judgment will be brought ˹for punishment˺?
Is he whom We have given a good promise and he achieves it like the one whom We have given provision in the life of the world, then on the day of resurrection he is of those summoned?
Can he who has received Our gracious promise, and will see it fulfilled, be compared with him to whom We have given the enjoyment of this life and who will be summoned on the Day of Resurrection
Is one whom we promised a good promise that will surely come to pass, equal to one whom we provide with the temporary materials of this life, then suffers eternal doom on the Day of Resurrection?
Is the one who sees the fulfillment of the good promise We gave him [about the Hereafter] like the one We provided with worldly enjoyment [but] who, on the Day of Resurrection, is summoned [for punishment]?
Is the one who sees the fulfillment of the good promise We gave him [about the Hereafter] like the one We provided with worldly enjoyment [but] who, on the Day of Resurrection, is summoned [for punishment]?
So, is he whom We have promised him a fine promise so he will meet it, as he whom We have enjoyed the Dunya life’ enjoyment (world), then he will be, on The Resurrection Day, from those who are brought in.?
Is he then unto whom We have promised a goodly promise which he shall meet it, similar to him whom We have provided with the provision of the life of this world, then on the Day of Hereafter he shall be of those brought up (for punishment)
Is the one to whom We have given a goodly promise which he shall certainly see fulfilled comparable to one whom We have given much of the enjoyment of this world but who, on Resurrection Day, will be one of those brought before Us?
Is, then, he to whom We have given a goodly promise which he shall see fulfilled comparable to the one whom We have given the good things of this life, but who on the Resurrection Day, is to be among those brought up for punishment? (24:55)
Is he to whom We have promised a goodly promise which he shall meet with like him whom We have provided with the provisions of this world's life, then on the day of resurrection he shall be of those who are brought up
Is he, then, to whom WE have promised a goodly promise, the fulfillment of which he will meet, like him whom WE have provided with the good things of this life only, and then on the Day of Resurrection he will be among those who are brought before God to give an account of their deeds
And is he unto whom We made a goodly promise and who receives it, like unto him whom We granted enjoyment in the life of this world and who then, on the Day of Resurrection, will be among those arraigned
Can (these two) be the same? One to whom We have made a good promise, and who is going to see its (fulfillment), and (the other) one to whom We have given the good things of this life, but who, on the Day of Judgment, will be from those raised up (for punishment)
Is the one to whom We’ve promised a good promise—which he will attain—comparable to the one to whom We granted worldly pleasures, but who, on Resurrection Day, will be among the arraigned?
Can someone to whom We have made a fine promise—which he will attain—be equal to someone to whom We have given enjoyments in this world, but who will be, on Resurrection Day, among the arraigned
Then is he whom We have promised a good promise which he will obtain like he for whom We provided enjoyment of worldly life [but] then he is, on the Day of Resurrection, among those presented [for punishment in Hell]
Is he to whom We have promised a good promise which he shall meet with, like him to whom We have given the enjoyment of the worldly life, then on the Day of Resurrection he shall be of the arraigned?
Are (these two) alike?- one to whom We have made a goodly promise, and who is going to reach its (fulfilment), and one to whom We have given the good things of this life, but who, on the Day of Judgment, is to be among those brought up (for pu nishment)
Are (these two) alike?- one to whom We have made a goodly promise, and who is going to reach its (fulfilment), and one to whom We have given the good things of this life, but who, on the Day of Judgment, is to be among those brought up (for punishment)
وَیَوۡمَ یُنَادِیهِمۡ فَیَقُولُ أَیۡنَ شُرَكَاۤءِیَ ٱلَّذِینَ كُنتُمۡ تَزۡعُمُونَ ٦٢
The Day will come when God will call them, saying, ‘Where now are those you allege are My partners?’
And (remember) the Day when He will call them and say: “Where are My partners (so-called) whom you used to assert?”
And on the Day whereon He shall call unto them and say: where are My associates whom ye were wont to assert
That day God will call them and ask: "Where are they you imagined were My compeers?"
During that time they (those who claimed to believe in Allah but then deified other things besides Him) will be addressed, “Where are my alleged ‘partners’?”
On the Day when He summons them He will say, ´Where are they, those you claimed were My associates?´
The day He will call out to them and say, ‘Where are My partners that you used to claim?’
On that Day God will call to them and say: "Where now are those (beings, things, and powers) that you alleged to be My partners?"
(Let these people not forget) the day when He will call to them and say, `Where are My (so called) associated partners about whom you had made (such) pretensions?
Upon the day when He shall call to them, and He shall say, 'Where now are My associates whom you were asserting?
On the day He calls them out and He says: “Where are My partners, the ones you were claiming?”
Do not forget the Day that your Lord will ask: “Where arethose whom you were used to worship beside Me?”
That day God will call to them and say, “Where are My partners that you imagined as such?
On the day when He calls to them and says, “Where are My associates whom you used to claim?”
And on the day when He will call them and will say, 'Where are those associates which ye did pretend?
On the day when He will call to them – He will therefore proclaim, “Where are those partners of Mine, whom you had assumed?”
On the day He will call them and say, “Where are My partners whom you used to claim [to be My partners in you]?”
On that day God shall call unto them, and shall say, where are my partners, which ye imagined to be so
And on the Day when He will call them and say, "Where are My partners which you imagined?"
On that Day He will call to them, saying: 'Where are those whom you alleged to be My associates?
On that day will God cry to them and say, "Where are my companions, as ye supposed them?"
And the Day He calls them and says: “Where are My partners whom you used to assert?”
And on that Day He will proclaim to them and will say: Where are My ascribed associates whom you had been claiming?
On that day, He will say to them, “Where are My partners that you imagined?”
Let them not forget that Day when We shall call them and ask: "Where are those whom you deemed to be My associates?"
(Let them not forget) that the Day when Allah will call unto them, and say: "Where are those whom you imagined to be My associates?"
And the day when He will call them and say: Where are those whom you deemed to be My associates
And on the day He will call them and say, “Where are those whom you claimed (that they were) My partners?”
And on the day when He will summon them and ask, "Where are My partners whom you imagined did exist?"
And the Day when (Allah) will call them and say: ‘Where are those that you regarded as My partners and considered them (gods)?
And on the Day when He calls upon them, saying: "Where are My partners whom you used to claim"
And on the Day when He calls upon them, saying: "Where are My partners whom you used to claim?
And on the Day when He calls upon them, saying: "Where are My partners whom you used to claim?"
And a day/time He calls them, so He says: "Where (are) My partners those whom you were claiming/alleging ?"
For, on that Day He will call unto them, and will ask: “Where, now, are those [beings or powers] whom you imagined to have a share in My divinity?”
And on the Day when He will call out to them, so He will say, "Where (now) are My associates whom you were asserting?"
On the day when He will call unto them and say: Where are My partners whom ye imagined
On the day when He will ask (the latter group), "Where are those whom you had considered equal to Me?"
(Remember) the Day when He will call them and say, .Where are My ‘partners‘ you used to claim
The day will come when He calls upon them, saying: "Where are My associates whom you used to allege?”
The day He summons them He will ask, "Where are My partners _ those you claimed?"
And (mention) the day when He calls to them and say: "Where are My associates whom you used to allege?”
There shall come the Day when they have much to answer for. There and then shall Allah ask them "Where are My partners whom you incorporated with Me, whom you assumed they shared My divine nature!"
On that Day Allah will call them: “Where are the partners you associated with Me?”
˹Watch for˺ the Day He will call to them, “Where are those you claimed were My associate-gods?”
And on the day He calls them and says: where are My associates whom you claimed?
On that day He will call to them, saying: ‘Where are the gods whom you alleged to be My partners?‘
The day will come when He calls upon them, saying, "Where are those idols you had set up beside Me?"
On that Day, He will call them and say, "Where are My partners whom you used to claim?"
On that Day, He will call them and say, “Where are My partners whom you used to claim?”
And on a Day when He will call them, so He says, “Where are My associates whom you were claiming?”
And on the Day (when) He will call them and say: �Where are My associates whom you were asserting?
On that day, He will call to them and ask: “Where are those whom you alleged to be My partners?'
On the Day He will call unto them, and will ask, "Where, now, are My 'partners' that you imagined?"
And on the day when He will call them and say: Where are those whom you deemed to be My associates
And on that day HE will call to them, and say, `Where are those whom you allege to be my associates?
And on the Day when he shall call out to them, and say, “Where are My partners, those whom you claimed?
And the Day when (Allah) will call to them, and say: "Where are My (so called) 'partners’? Whom you thought (to be so)?"
On that Day, He will call out to them, “Where are those ‘partners’ of Mine you claimed?”
On the Day when He will call to them, and say, 'Where are My associates whom you used to claim?'
And [warn of] the Day He will call them and say, "Where are My 'partners' which you used to claim?"
And on the day He will call them and say, 'Where are My partners whom you used to claim?'
That Day (God) will call to them, and say "Where are my 'partners'?- whom ye imagined (to be such)?"
That Day (Allah) will call to them, and say "Where are my 'partners'?- whom ye imagined (to be such)?"
قَالَ ٱلَّذِینَ حَقَّ عَلَیۡهِمُ ٱلۡقَوۡلُ رَبَّنَا هَـٰۤؤُلَاۤءِ ٱلَّذِینَ أَغۡوَیۡنَاۤ أَغۡوَیۡنَـٰهُمۡ كَمَا غَوَیۡنَاۖ تَبَرَّأۡنَاۤ إِلَیۡكَۖ مَا كَانُوۤا۟ إِیَّانَا یَعۡبُدُونَ ٦٣
and those [ringleaders] against whom the verdict will be passed will say, ‘Our Lord, these are the ones we caused to deviate. We caused them to deviate as we ourselves deviated, but now we disown them before You: they did not really serve us.’
Those about whom the Word will come true (to be punished), will say: "Our Lord! These are they whom we led astray. We led them astray, as we were astray ourselves. We declare our innocence before You. It was not us that they worshipped.”
Those upon whom the sentence will be pronounced will say: our Lord these are they whom we seduced, we seduced them even as we our selves were seduced. We declare ourselves quit of them before Thee; not our selves they were wont to worship
Those against whom the sentence is justified will say: "O Lord, these are those we had led astray as we had ourselves gone astray. We clear ourselves before You: They never worshipped us."
Those who deserved the charge will say, “Our Rabb... These are the ones whom we misguided and led astray... Just as we corrupted ourselves we corrupted them too... To You we have turned, the judgment is Yours... They didn’t worship us anyway.”
Those against whom the Word has been justly carried out will say, ´Our Lord, those people we misled, we only misled them as we too were misled. We declare our innocence to You. It was not us they were worshipping!´
Those against whom the word had become due will say, ‘Our Lord! These are the ones whom we have perverted. We perverted them as we were perverse ourselves. We plead for non-liability before You: it was not us that they worshipped.’
Those (who led others to associate partners with God, and) against whom God’s judgment of punishment has been realized will say: "Our Lord! Those whom we led astray, we led them astray just because we ourselves were astray (– they imitated us out of their free will, we never coerced them to it). Now in Your Presence we declare our innocence (of their taking us for partners with You). It was not us that they worshipped. (Rather, they worshipped their own carnal souls.)"
(Thus) those who have been doomed to condemnation will say, `Our Lord! these are the people whom we led astray, we led them astray even as we had gone astray ourselves. (Now we declare before You that) we have nothing to do with them and we turn to You. It was not us that they worshipped.
Those against whom the Word is realized they shall say, 'Our Lord, those whom we perverted, we perverted them even as we ourselves erred. We declare our innocence unto Thee; it was not us that they were serving.
Those who deserve the word (of punishment) will say: “Our Lord, these are the ones whom we misled, we misled them as we were misled, we clear ourselves (from them) before You, they were not serving us.”
Those who had introduced alternative ideologies [and were literally taken to the Heaven by their followers] would speak up and confess: “Our Lord, we misled them [with our opinionated thoughts] for the simple reason that we were misled ourselves. Now [that we know the truth,] we throw ourselves at Your mercy; our fans did not literally worship us.”
Those against whom the charge will be proven will say, “Our Lord, these are the ones whom we led astray. We led them astray as we were astray ourselves. We free ourselves from them in Your presence. It was not us they worshipped.
Those against whom the sentence was justified said, “Our Lord, these are the ones whom we deluded. We deluded them as we ourselves were deluded. We declare our innocence before You; it was not us that they used to worship.”
And those against whom the sentence is due shall say, 'Our Lord! these are those whom we have seduced; we seduced them as we were seduced ourselves: but we clear ourselves to thee;- they ,did not worship us!
Those against whom the Word will have proved true will say, “Our Lord! These are they whom we led astray; we led them astray the way we ourselves went astray; we are unconcerned with them and we incline towards You - they never worshipped us!”
And those upon whom the word [of punishment] is fulfilled will say, “These are the ones whom we led astray. We led them to go astray as we had ourselves gone astray so we prove our innocence to you [against them]. They never used to worship us.”
And they upon whom the sentence of damnation shall be justly pronounced, shall answer, these, O Lord, are those whom we seduced; we seduced them as we also had been seduced: But now we clearly quit them, and turn unto Thee. They did not worship Us, but their own lusts
And those concerning whom the Word will have come true shall say, "Our Lord! These are those whom we have seduced away; we seduced them as we were seduced ourselves: but we declare our innocence before Thee - they did not worship us."
Those against whom the Word is realized shall say: 'Our Lord, those whom we led astray, we led them astray even as we ourselves were astray. We are quit of them to You; it was not us that they worshipped.
They on whom doom shall be justly pronounced will say, "O our Lord! these are they whom we led astray: we led them astray even as we had been led astray ourselves: Thou hast no cause of blame against us: It was not we whom they worshipped
Said those, against whom the statement (about punishment) became a reality: “Our Nourisher-Sustainer! These are those whom we led astray. We led them astray, as we went astray (ourselves). We have declared our detachment (from them) before You. They had not been worshipping us alone.”
They would say about whom will be realized the saying: Our Lord! These are they whom we led into error. We led them into error even as we erred. We clear ourselves with Thee. They had never been worshipping us.
Those against whom the charge will be proven will say, “Our Lord, these are the people we led astray. We led them astray as we were astray ourselves. We declare our innocence in Your presence. It was not us they worshiped.”
Those who are proven guilty as charged will say: "Our Lord! These are the ones whom we led astray; we led them astray as we were astray ourselves. However, we plead our innocence before You; it MidEastWeb for Coexistence http:www.mideastweb.org 185 was not us that they worshipped."
Those against whom the Word will be realised will say: "Our Lord, these are the ones whom we led astray just as we ourselves strayed. We absolve ourselves before You of all blame. It was not us that they worshipped."
Those against whom the word has proved true will say: Our Lord, these are they whom we caused to deviate -- we caused them to deviate as we ourselves deviated. We declare our innocence before Thee. Us they never worshipped
Those against whom the word will be proved true will say, “Our Fosterer! these are the persons whom we led astray, we led them astray as we were ourselves astray. We (seek to) free ourselves from (this sin and come) to You, they did not worship us (on their own).”
Those concerning whom the Word shall have come true will say, "Our Lord! These are they whom we led astray. We led them astray because we ourselves were astray. We declare our dissociation from them to You! They did not worship us."
The people against whom the command (of torment) has been proved will say: ‘O our Lord, it is these people who we misguided. We led them astray (the same way) as we (ourselves) lost the right path. We turn to You showing our disgust towards them and (in fact) they did not worship us. (They rather worshipped their lusts.)
Those who have deserved the retribution will Say: "Our Lord, these are the ones we misled; we misled them only because we ourselves were misled. We seek to absolve ourselves to You, it was not us that they worshipped."
Those who have deserved the retribution will say: "Our Lord, these are the ones we misled; we misled them only because we ourselves were misled. We seek to absolve ourselves to You, it was not us that they worshipped."
Those who have deserved the sentence will say: "Our Lord, these are the ones we misled; we misled them only because we ourselves were misled. We seek to absolve ourselves to You, it was not us that they worshipped."
Those who the saying/opinion and belief became deserved on (to) them said: "Our Lord, those (are) those who we misguided , we misguided them as/like we were misguided we declared innocence to You, they were not (to) us worshipping."
[whereupon] they against whom the word [of truth] shall thus stand revealed will exclaim: O our Sustainer! Those whom we caused to err so grievously, we but caused to err as we ourselves had been erring. We [now] disavow them before Thee: it was not us that they worshipped!”
The ones against whom the Word (Literally: the Saying) came true will say, "Our Lord, these are the ones whom we have misguided; we misguided them even as we ourselves were misguided. We declare quit (i.e., We are not responsible for their being misguided) to You; in no way was it us that they were worshiping."
Those concerning whom the Word will have come true will say: Our Lord! These are they whom we led astray. We led them astray even as we ourselves were astray. We declare our innocence before Thee: us they never worshipped
Those who have become subject to punishment will say, "Lord, they seduced us." Their idols will say, "We seduced them but we renounce their worshipping us for it was not us whom they worshipped"
Those against whom the word will come true will say, .Our Lord, these are the ones whom we led astray. We led them astray as we ourselves went astray. We negate before you our responsibility (in respect of them); it was not we whom they worshipped
Those whom the word has been rightly justified against them will say: "Our Lord, these are the ones whom we led astray. We led them astray as we ourselves were astray. We declare our innocence unto You. It was not us that they used to worship (& venerate).”
Those for whom the verdict is passed will say, "Our Lord, they are the ones we misled. We led them astray, just like we lost our way. In Your presence, we wash our hands off them. They did not worship us at all."
Those whom the Word (of punishment) has been rightly justified against them will say: "Our Lord, these are the ones whom we led into temptation as we ourselves were led into temptation. We declare our innocence of them before You; it was not us that they used to worship.”
And there, those whose destiny as losers has been fulfilled shall say: "O Allah, our Creator", "it is these whom we led astray and caused to deviate in mind" "We caused them to deviate in purpose as we deviated in mind. We repudiate them and denounce them in Your August presence. In fact it was not us they really worshipped!"
Those questioned will say, “Our Lord, here are the ones we led astray. We led them astray since we were misguided. We declare ourselves innocent before You. They were not worshipping us.”
Those ˹misleaders˺ against whom the decree ˹of torment˺ is justified will cry, “Our Lord! These ˹followers˺ are the ones we caused to deviate. We led them into deviance, for we ourselves were deviant. We disassociate ourselves ˹from them˺ before You. It was not us that they used to worship.”
Those against whom the word comes to pass will say: our Lord, these are the ones whom we lead astray, we lead them astray just as we were astray, we disown them before You, they did not serve us.
Those on whom the Judgement has been passed will say: ‘Lord, these are the men whom we misled. We led them astray as we ourselves were led astray. We disown them before You; it was not us that they worshipped.‘
Those who incurred the judgment will say, "Our Lord, these are the ones we misled; we misled them only because we ourselves had gone astray. We now devote ourselves totally to You. They were not really worshiping us."
Those against whom the charge will be proved will say, "Our Lord, these are the people we led astray, just as we, too, were led astray. We declare our innocence to You; it was not us they were worshipping.
Those against whom the charge will be proved will say, “Our Lord, these are the people we led astray, just as we, too, were led astray. We declare our innocence to You; it was not us; they were worshipping.
Those upon them, the saying was truthed, said, “Our Lord, these are whom we lured them, we lured them as we were being lured. We demonstrate our innocence to You; they were not worshiping us.”
Those against whom the sentence has been confirmed will say: �Our Lord! These are they whom we led astray; we led them astray, as we were astray ourselves. To You we declare ourselves to be clear (of them). They were not unto us worshipping�
Those against whom the word [of judgement] has come to pass will say: “Our Lord! Those whom we have led astray, we only led them astray as we ourselves had gone astray. We now disown them before You. It was not us that they worshipped.'
Those against whom the charge will be proved, will say, "Our Lord! These are the ones we misled. We misled them only because we were astray ourselves. We now disown them before you. It was not us they worshiped."
Those against whom the sentence has become confirmed will say: Our Lord! these are they whom we caused to err; we caused them to err as we ourselves did err; to Thee we declare ourselves to be clear (of them); they never served Us
Then those, against whom the sentence of punishment will have become due, will say, `Our Lord, these are those whom we led astray. We led them astray even as we had gone astray ourselves. We now dissociate ourselves from them and turn to Thee. It was not us that they worshiped.
Those against whom the Word has already come due will say, “Our Lord! These are those whom we perverted. We perverted them as we ourselves were perverse. We disavow [them] before Thee; it was not us whom they worshipped.
Those against whom the charge will be proved, will say: "Our Lord! These are the ones whom we led astray: Because we were astray ourselves: We free ourselves (from them) in Your Presence: They did not worship us."
Those against whom the word will come into effect, will say, “Our Lord, these are the ones we misled. We misled them as we ourselves were misled. We disassociate ourselves from them before You. It was not us whom they worshiped.”
Those against whom the sentence is justified will say, 'Our Lord, these are they whom we misled. We misled them, as we were misled. We beg Your forgiveness; it was not us they used to worship.'
Those upon whom the word will have come into effect will say, "Our Lord, these are the ones we led to error. We led them to error just as we were in error. We declare our disassociation [from them] to You. They did not used to worship us."
And those against whom the speech is due shall say, 'Our Lord! These are those who we caused to err; we caused them to err like we erred. But we clear ourselves to You; they did not worship us.'
Those against whom the charge will be proved, will say: "Our Lord! These are the ones whom we led astray: we led them astray, as we were astray ourselves: we free ourselves (from them) in Thy presence: it was not us they worshipped."
Those against whom the charge will be proved, will say: "Our Lord! These are the ones whom we led astray: we led them astray, as we were astray ourselves: we free ourselves (from them) in Thy presence: it was not us they worshipped."
وَقِیلَ ٱدۡعُوا۟ شُرَكَاۤءَكُمۡ فَدَعَوۡهُمۡ فَلَمۡ یَسۡتَجِیبُوا۟ لَهُمۡ وَرَأَوُا۟ ٱلۡعَذَابَۚ لَوۡ أَنَّهُمۡ كَانُوا۟ یَهۡتَدُونَ ٦٤
It will then be said to them, ‘Now call those you worshipped as partners,’ and they will call them but receive no answer. They will see the suffering and wish they had followed guidance
And it will be said (to them): “Call upon your partners (of Allah).” So they will call upon them but they will not answer to them and they will see the punishment. They will wish if they had been guided!
And it shall be said: Call upon your associate-gods. And they shall call upon them, and they shall not answer them, and they shall behold the torment. Would that they had received the guidance
(The sinners) will be told: "Invoke your partners." They will call on them, but they will not answer; and they will see the torment (and wish) if only they had come to guidance
It will be said, “Call your partners!” And they will call them... But they (their partners) will not respond to them, and they will see the suffering! If only they had found the right way!
They will be told, ´Call on your partner-gods!´ They will call on them but they will not respond to them. They will see the punishment. Oh if only they had been guided!
It will be said, ‘Invoke your partners!’ So they will invoke them, but they will not respond to them, and they will sight the punishment, wishing they had followed guidance
And it will be said (to those who associated them as partners with God): "Call for help now upon your associate-deities!" And they will call upon them, but they will not answer them, and they will see the punishment in front of them. If only they had followed the right guidance
It will be said (to them), `Call on your (so called) associated partners (with God).' So they will call on them but they will give them no answer. And they will (actually) see the punishment. (How good it would have been) if they had followed the right path
It shall be said, 'Call you now upon your associates!' And they will call upon them, but they shall not answer them, and they shall see the chastisement-ah, if they had been guided
And it will be said: “Call on your partners (of God).” So, they call them, but they do not answer them and they see the punishment, (and they wish) if only they were guided.
Then it will be said : “Now call upon those whom you literally worshipped.” The idol worshippers would call their idols but will get no response; then they will face their punishment. If they had only followed My guidance
It will be said to them, “Call upon your partners for help,” they will call upon them, but they will not listen to them, and they will see the penalty before them, they will wish, "If only they had been open to guidance.
And it was said, “Call on yourpl associates.” So they called them, but they did not respond to them, and they saw the punishment. If only they had sought guidance!
And it will be said, 'Call upon your partners;' and they will call upon them, but they will not answer them, and they shall see the torment; would that they had been guided
And it will be said to them, “Call unto your ascribed partners” – so they will call unto them and they will not listen to them, and they will behold the punishment; if only they had obtained guidance
And it will be said [unto them], “Call your partners”, and so they will call them but they will not respond to them and they will see the punishment. If only they used to be on right guidance.
And it shall be said unto the idolaters, call now upon those whom ye associated with God: And they shall call upon them, but they shall not answer them; and they shall see the punishment prepared for them, and shall wish that they had submitted to be directed
And it will be said, "Call upon your pretend partners; and they will call upon them, but they will not answer them, and they shall see the Doom. Ah, would that they had been guided right
It will be said to them: 'Call on your associates! ' And they will call on them, but they will not respond to them, and they shall see the punishment if only they had been guided
And it shall be said, "Call now on those whom ye made God's companions:" and they shall call on them, but they will not answer them. And they shall see the punishment, and wish that they had been guided aright
And it was said (to them): “Call upon your (so-called) partners (of Allah). So they called them but they did not respond to them and they have (already) seen the torment. (They then wished) if only they had been guided
And it would be said: Call to your ascribed associates. Then, they will call to them, but they will not respond to them and they will see the punishment. If only they had been truly guided!
It will be said, “Call upon your partners.” They will call upon them, but they will not respond to them. They will see the penalty. If only they had accepted guidance!
Then they will be told: "Appeal to your shoraka' (associate gods)," so they will appeal them but will get no answer. They will see the punishment and wish that they had accepted guidance
They will then be told: "Call upon those for help whom you declared to be Our associates." They will then call upon them but they will not answer them. They will have observed the chastisement in front of them. Would that they were guided
And it will be said: Call your associate-gods. So they will call upon them, but they will not answer them, and they will see the chastisement. Would that they had followed the right way
And it will be said, “Call your (presumed) partners (of Allah),” so they will call them but they will not respond to them, and they will see the punishment, would that they had received guidance.
And they will be told, "Call those whom you worshipped besides Allah." And they will call them, but they will give no answer to them! And they will see the punishment before them. Ah, had they but been guided
And it will be said (to them): ‘Call your (self-made) partners.’ So they will call them but they (the partners) will not respond to them and those people will see the torment. Would that they had taken guidance (in the world)
And it will be said: "Call upon your partners," but they will not respond to them. And they will see the retribution. If only they were guided
And it will be said: "Call upon your partners," but they will not respond to them. And they will see the retribution. If only they were guided
And it will be said: "Call upon your partners," but they will not respond to them. And they will see the retribution. If only they were guided!
And (it) was said: "Call your partners." so they called them, so they did not answer/reply to them, and they saw/understood the torture. If only that they were being guided
And [they] will be told: “Call [now] unto those [beings or powers] to whom you were wont to ascribe a share in God’s divinity!” and they will call unto them [for help], but those [fake objects of worship] will not respond to them: whereupon they will see the suffering [that awaits them - the suffering which could have been avoided] if only they had allowed themselves to be guided
And it will be said, "Invoke your associates!" So they will invoke them, yet they will not respond to them, and they will see the torment. If (only) they had been (ready to be) guided
And it will be said: Cry unto your (so-called) partners (of Allah). And they will cry unto them, and they will give no answer unto them, and they will see the Doom. Ah, if they had but been guided
They will be told to call their idols. They will call them but will receive no answer. They will see the torment approaching and wish that they had sought guidance
And it will be said, .Call those whom you held as co-gods. So they will call them, but they will not respond to them, and they will see the punishment. Would that they had taken the right path
It will be said: "Call upon your associate-gods." They will call upon them but they will not be able to answer (or even hear) them. Consequently, they will see the punishment. (They will wish) if only they had sought spiritual insight!
They will be told, "Call your partners!" And call they will! But they shall hear no response. Instead, they will see the torment! If only they had adopted the guidance
It will be said: "Call upon your associates." And they will call upon them but they won’t respond to them. Lo! They will see the punishment approaching and wish that they had sought to attain spiritual growth.
And they -the followers- shall be told: "Call to your predominant partners, and they will, but no answer shall they receive therefrom and they shall all wish they had pursued the path of righteousness, the path of Allah
Then they will be told: “Call on your partners for help,” and when they call them they will not answer. When they see the punishment they’ll wish they had, if only they had been guided.
It will be said ˹to the disbelievers˺, “Call upon your associate-gods ˹for help˺.” So they will call them, but will receive no response. And they will face the punishment, wishing they had been ˹rightly˺ guided!
And it will be said: call your associates, so they call them but they will not respond to them, and they see the punishment - if only they were guided.
Then they will be told: ‘Call on your idols!‘ And they will call on them, but they shall get no answer. They shall behold the scourge and wish that they were rightly guided
It will be said, "Call upon your idols (to help you)." They will call upon them, but they will not respond. They will suffer the retribution, and wish that they were guided!
It will be said to them, "Call those 'partners.' " They will call them, but they will not respond to them, and they will see the punishment [that awaits]. If only they had followed Our guidance!
It will be said to them, “Call those ‘partners.’ ” They will call them, but they will not respond to them, and they will see the punishment [that awaits]. If only they had followed Our guidance!
And it is said, “Call your partners.” So, they call them, so they will not respond to them. And they saw the torment. If only they had been guided.
And it will be said (unto them): �Call your associate (gods)�. So they will call upon them, but they will not answer them, and they will see the punishment and would wish that they had been guided aright
They will be told: “Call on those you alleged to be [God's] partners,' and they will call to them, but the latter will not respond to them. They will then see the suffering [that awaits them]. If only they had been open to guidance!
And it will be said, "Call upon all your 'partners'" - but the 'partners' will not answer them. Whereupon they will see the suffering - Ah, if they had allowed themselves to be guided
And it will be said: Call your associate-gods. So they will call upon them, but they will not answer them, and they shall see the punishment; would that they had followed the right way
And it will be said to the idolaters, `Now call upon your so-called partners.' And they will call upon them, but they will not answer them. And they will see the punishment and wish that they had followed the guidance
It will be said, “Call upon your partners.” So they will call upon them, but they will not answer them. And they will see the punishment—if only they had been rightly guided
And it will be said (to them): "Call to your 'partners' (for help):" They will call to them, but they will not listen to them; And they will see the penalty (before them); (They will wish:) "Only if they were open to guidance!"
Then it will be said, “Call upon your associates.” They will call upon them, but they won’t answer them. They will witness the suffering and wish they had followed guidance.
And it will be said, 'Call on your partners.' And they will call on them, but they will not respond to them. And they will see the suffering. If only they were guided
And it will be said, "Invoke your 'partners' " and they will invoke them; but they will not respond to them, and they will see the punishment. If only they had followed guidance
And it will be said, 'Call upon your partners;' and they will call upon them, but they will not answer them, and they shall see the punishment; would that they had been guided.
It will be said (to them): "Call upon your 'partners' (for help)" :they will call upon them, but they will not listen to them; and they will see the Penalty (before them); (how they will wish) 'if only they had been open to guidance!
It will be said (to them): "Call upon your 'partners' (for help)" :they will call upon them, but they will not listen to them; and they will see the Penalty (before them); (how they will wish) 'if only they had been open to guidance!
وَیَوۡمَ یُنَادِیهِمۡ فَیَقُولُ مَاذَاۤ أَجَبۡتُمُ ٱلۡمُرۡسَلِینَ ٦٥
On that Day He will call them, saying, ‘How did you respond to My messengers?’
And (remember) the Day (when Allah) will call them and says: “How did you answer the Messengers?”
And on the Day whereon He shall call unto them and say: what answer gave ye to the sent ones
(God) will ask them on that day: "What answer did you give the apostles?"
During that time He will call out to them, “What response did you give to the Rasuls?”
On the Day when He summons them He will say, ´How did you respond to the Messengers?´
The day He will call out to them and say, ‘What response did you give to the apostles?’
On that Day God will call to them (once more) and ask: "How did you respond to the Messengers?"
(Let these disbelievers not forget) the day when He will call on them and say, `What response did you make to (the call of) the Messengers?
Upon the day when He shall call to them, and He shall say, 'What answer gave you to the Envoys?
And on the day He calls them out, then He says: “What did you answer the messengers?”
Let them not forget the Day that they will be asked: “What was your response to my Prophet’s invitation?”
That day God will call to them and say, “What was the answer you gave to the messengers?
And on the day when He calls to them and says, “What did you respond to the emissaries?”
And the day when He shall call them and shall say, 'What was it ye answered the apostles?
And on the Day when He will call to them and proclaim, “What answer did you give to the Noble Messengers?”
And on the day when Allah will call them and He will say, “What was your response to the messengers?”
On that day God shall call unto them, and shall say, what answer did ye return to our messengers
And on the Day when He shall call unto them and say, "What was it you answered the messengers?"
On that Day He will call to them and He will say: 'What response did you give Our Messengers?
And on that day shall God call to them and say, "How answered ye the apostles?"
And the Day He calls them, then says: “What is that (with which) you responded to the Messengers?”
And on a Day when He would proclaim to them and He would say: What have you answered to the ones who are sent?
That day (Allah) will call to them and say, “What answer did you give to the messengers?”
Let them also not forget that, on that Day, He will call them and ask: "How did you answer Our Messengers?"
(Let them not disregard) that the Day when Allah will call out to them saying: "What was the answer you gave to the Messengers?"
And the day He will call them, then say: What was the answer you gave to the messengers
And on the day He will call them and say, “What response did you give to the messengers?”
And on the Day when He will summon them and ask, "What was your response to the Messengers?"
And the Day when (Allah) will call to them, He will say: ‘What answer did you serve to the Messengers?
On that Day, He will ask them and Say: "What was the answer you gave to the messengers"
On that Day, He will ask them and say: "What was the answer you gave to the messengers?
On that Day, He will ask them and say: "What was the answer you gave to the messengers?"
And a day/time He calls them, so He says: "What (did) you reply/answer the messengers?"
And on that Day He will call unto them, and will ask: “How did you respond to My message bearers?”
And on the Day when He will call out to them, so He will say, "What answer did you give the Emissaries?"
And on the Day when He will call unto them and say: What answer gave ye to the messengers
On the day when God will call them and ask them, "What answer did you give to (Our) messengers?"
(Remember) the Day when He (Allah) will call them and say, .What response did you give to the messengers?
They will come when the Lord calls unto them and says: ”What was the answer you gave to the messengers?"
The day He summons them all, He will ask, "What answer did you give to the messengers?"
And (mention) the day when He will call to them and say, ”What was the answer you gave to the Messengers?"
This is the Day when Allah shall call them in question and call them to render an account, thus: "What kind of response did you give to the Messengers!"
On the Day that He calls them, saying: “How did you respond to the messengers?”
And ˹watch for˺ the Day He will call to them, asking, “What response did you give to the messengers?”
And on the day He calls them, then will say: how did you respond to the messengers?
On that day He will call to them, saying: ‘What answer did you give those who were sent?‘
On that day, He will ask everyone, "How did you respond to the messengers?"
On that day He will call them and say, "How did you respond to My Messengers?"
On that Day, He will call them and say, “How did you respond to My Messengers?”
And on a Day when He calls them, So He says, “What did you answer the Messengers?”
And on that Day He will call them and say: �What was the answer you gave to the messengers?
On that day, He will call to them and ask: “What answer did you give to My messengers?'
And on the Day when He will call them and say, "What answer did you give to the Messengers?"
And on the day when He shall call them and say: What was the answer you gave to the messengers
And on that day ALLAH will call to them and say, `What answer gave you to the Messengers?
And on the Day when He will call out to them and say, “What answer gave you to the message bearers?
And that Day (Allah) will call to them, and say: "What was the answer you gave to the messengers (of Allah)?"
On that Day, He will question them, “What was your reply to the messengers?”
On the Day when He will call to them, and say, 'What did you answer the Messengers?'
And [mention] the Day He will call them and say, "What did you answer the messengers?"
And the day He shall call them and say, 'What was it you answered the messengers?'
That Day (God) will call to them, and say: "What was the answer ye gave to the apostles?"
That Day (Allah) will call to them, and say: "What was the answer ye gave to the messengers?"
فَعَمِیَتۡ عَلَیۡهِمُ ٱلۡأَنۢبَاۤءُ یَوۡمَىِٕذࣲ فَهُمۡ لَا یَتَسَاۤءَلُونَ ٦٦
All arguments will seem obscure to them on that Day; they will not be able to consult one another
The news (of good answer) will be obscured to them on that Day and they will not be able to ask one another.
Bedimmed unto them shall be all excuses on that Day, wherefore they shall not be able to ask one of another
Then all news will be blacked out for them, and they will not even ask one another
But at that time all news pertaining to the past will be shut off to them! They will not be able to ask one another either!
That Day the facts will be unclear to them and they will not be able to question one another.
The news that day shall be blacked out for them, so they will not question one another
That Day (all ways and means of finding) information will be darkened to them, and they will not (even) be able to ask one another
But on that day they will become confused and forget all their excuses and they will not even (be in a position to) consult one another
Upon that day the tidings will be darkened for them, nor will they ask each other
On that day the information is unclear to them, so they do not (even) ask each other.
They will be so stunned by the events that they will be speechless
Then the whole story that day will seem obscure to them, like light to the blind, and they will not even be able to question each other
Then all tidings were obscured for them on that day so they are unable to ask each other.
and the history shall be blindly confusing to them on that day, and they shall not ask each other
So on that Day the tidings will be blinded * for them, therefore they will not ask one another. (* They will forget at that moment)
But they were in a total blackout about all the news on that day so they will not ask one another.
But they shall not be able to give an account thereof on that day; neither shall they ask one another for information
And history shall be obscure to them on that day, nor shall they ask each other
And on that Day the news will be blinded for them, and they will not ask each other
But on that day they shall be too blinded with confusion to give an account, nor shall they ask it of one another
So this Day all news stood blocked to them, so they do not ask each other
Then, the tidings of that day will be in darkness and they will not demand anything of one another.
The excuses that day will seem obscure to them. They will not be able to question each other.
They will be so confused on that Day that they will not even ask one another
Then they will not be able to think of any reply, nor will they be able to ask one another
On that day excuses will become obscure to them, so they will not ask each other
On that day (all) the news will be obscured on them so they will not (be able, even to) ask each other.
Then, that Day, they will be blind to all that the Messengers had told them. Nor will they question one another about it
On that Day, all information will become unknown to them, and they will not be able to ask (even) one another
They will be shocked by the news on that Day, they will be speechless
They will be shocked by the news on that Day, they will be speechless
They will be shocked by the news on that Day, they will be speechless.
So the information/news was blinding/confusing on (to) them (on) that day, so they do not ask/question each other
but all arguments and excuses will by then have been erased from their minds, and they will not [be able to] obtain any [helpful] answer from one another
Then upon that Day, the tidings will then be blindly (obscured) for them, so they will not ask one another
On that day (all) tidings will be dimmed for them, nor will they ask one of another
The door to all answers will be closed to them and they will not even be able to ask one another
So all events will become too obscure for them (to give a correct reply), and they will not (be able to) consult each other
On that day, (all ways of obtaining) information will be made gloomy to them, and they will not even be able to question one another.
On that day, all explanations (and excuses) will elude them. They shall be unable to consult each other
And on that day all tidings will be blinded for them, and they won’t be able to question one another.
But all information and news shall be eclipsed to them and their lack in intellectual and spiritual perception shall reduce them to silence and repress any expression of feeling, that they admit no discourse
They will be so confused by the events of the Day that they won’t be able to consult one another
They will be too dumbstruck on that Day to ask one another ˹for answers˺.
And they will be blind to any information on that day and will not ask each other.
And on that day they will be so confused that they will ask no questions
They will be so stunned by the facts on that day, they will be speechless.
All their usual arguments will be of no use to them that Day, and they will not [be able to] ask one another.
All their usual arguments will be of no use to them that Day, and they will not [be able to] ask one another.
So, the news was blinded upon them, on that Day, so they are not questioning each other.
On that Day (all) tidings will be dimmed for them, nor will they ask each other
But to them all information will be blotted out and they will not even ask any questions.
On that Day all arguments (they used to contrive) will be dimmed for them, nor will they ask one another
Then the pleas shall become obscure to them on that day, so they shall not ask each other
Then all excuses will become obscure to them on that day and they shall not even ask each other
the tidings shall be obscured for them on that Day, and they shall not question one another
Then on that day, the (whole) story will seem dark (and distant) to them and they will not be able to question each other
On that day, they will be blind to the news, and they won’t ask one another.
They will be blinded by the facts on that Day, and they will not question each other
But the information will be unapparent to them that Day, so they will not [be able to] ask one another
And the information will be obscured to them, and they will not ask each other.
Then the (whole) story that Day will seem obscure to them (like light to the blind) and they will not be able (even) to question each other
Then the (whole) story that Day will seem obscure to them (like light to the blind) and they will not be able (even) to question each other
فَأَمَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحࣰا فَعَسَىٰۤ أَن یَكُونَ مِنَ ٱلۡمُفۡلِحِینَ ٦٧
Yet anyone who has repented, believed, and done good deeds can hope to find himself among the successful
But as for him who repented, believed, and did righteous deeds, then hopefully he will be among those who are successful.
Howbeit, whosoever shall repent and believe, and work righteous works - belike he shall be of the thrivers
But he who repents and believes and does good things may well be among the successful
But whoever turns from the wrong with regret and believes and fulfills the requisites of their faith, it is hoped they will be among those who will attain liberation.
But as for those who make tawba and believe and act rightly, they will hopefully be successful.
As for him who repents and develops faith and acts righteously, maybe he will be among the felicitous
But as for those who repent and believe and do good, righteous deeds, they may well hope to be among the prosperous
Yet he who repents and believes and does deeds of righteousness, is likely to be of those who attain the goal
But as for him who repents, and believes, and works righteousness, haply he shall be among the prosperers
As for anyone who repented and believed and did good, perhaps he will be among the successful ones.
As to the one who realized his mistakes, chose the belief, asked sincerely for forgiveness and devoted himself to good deeds, he may have hope to be included among the true successful ones
But any who in this life had repented, believed, and worked righteousness, will have hopes to be among those who achieve salvation
But as for one who has repented and has attained faith and has acted righteously—hopefully, he will become of the successful.
But, as for him who turns again and believes and does right, it may be that he will be among the prosperous
So whoever repented and accepted faith and did good deeds, so it is likely that he will be among the successful
But whoever turns to Allah in repentance and he affirms his belief and does a righteous deed, then perhaps he might be of those who prosper.
Howbeit whoso shall repent and believe, and shall do that which is right, may expect to be happy
But, as for him who repents and believes and does right, it may be that he will be among the successful
But, as for he who repents and believes, and does good deeds, he will be among those who prosper
Yet as to him who shall turn to God and believe and do the thing that is right, it may come to pass that he shall be among the happy
So as for that who repented and Believed and performed righteous deeds, so, may be that he becomes out of those who have prospered
As for him who repented and believed and did as one in accord with morality, then, perhaps he will be among the ones who prosper.
Anyone who has repented, believed, and lived righteously will have hopes of being among those who are saved.
However, the one who has repented in this life, and believed, and done good deeds may hope to be among those who will achieve salvation
But those who repented and believed and acted righteously, they will perhaps be among those who will prosper there
But as to him who repents and believes and does good, maybe he will be among the successful
So, as for him who repents and believes and does righteous work, may be he will be among the successful.
Then he who repents and believes and does right deeds — he may be among the successful ones
But whoever repents and believes and does pious deeds will surely be of those who are successful
As for the one who repents, believes, and does good works; perhaps he will be with the winners
As for the one who repents, believes, and does good works; perhaps he will be with the winners
As for the one who repents, believes, and does good works; perhaps he will be with the winners.
So but who repented, and believed, and made/did correct/righteous deeds, so maybe/perhaps that (he) be from the successful/winners
But as against this - anyone who repents and attains to faith and does righteous deeds may well [hope to] find himself among those who achieve a happy state [in the life to come]
So, as for him who repents, and believes, and does righteousness, then he may be among the prosperers
But as for him who shall repent and believe and do right, he haply may be one of the successful
However, those who have repented and have become righteously striving believers will perhaps have everlasting happiness
As for the one who repents and becomes a believer and acts righteously, hopefully he will be among the successful
However, as for the one who repents, adheres to Islamic monotheism and does righteous good deeds, hopefully he will be of those who achieve a blissful life.
Except the one who repents, then believes and performs good deeds! Such a one would perhaps be successful
However, as for the one who repents, lives by Faith and strives to do righteous acts, there is a hope that he will be among those who will ultimately achieve salvation.
However, he who in lowliest plight repentant stood and acknowledged Allah's Supremacy, Omnipotence and Authority and whose deeds were impressed with wisdom and piety might be among those who succeed in inviting Allah's mercy and forgiveness
Those who repented, believed and performed good deeds will be among the successful.
As for those who repent, believe, and do good ˹in this world˺, it is right to hope that they will be among the successful.
So whoever repents and believes and does good, he will likely be successful.
But those that repented and embraced the Faith and did what was right may hope for salvation
As for those who repent, believe, and lead a righteous life, they will end up with the winners.
As for the one who has repented, believed, and done righteous deeds, he can hope that to be counted among the successful.
As for the one who has repented, believed, and done righteous deeds, he can hope that to be counted among the successful.
So, for who was repented, and believed, and worked righteous, so perhaps that he be among the gainers.
But any that (in this life) repents, and believes, and works righteousness, haply he shall be one of the prosperous ones
However, anyone who repents, believes and does righteous deeds may well be among those who are successful.
But anyone who (in this life) repents and truly believes and helps others may well find himself among the successful
But as to him who repents and believes and does good, maybe he will be among the successful
But he who repents and believes and does righteous deeds, maybe, he will be among the prosperous
But for he who repented, believed, and worked righteousness, perchance he will be among those who prosper
But any who had repented, believed, and worked righteousness, will hope to be with those who are successful
However, those who repent, believe, and perform righteous deeds may indeed be among the successful.
But he who repents, and believes, and does righteous deeds, may well be among the winners
But as for one who had repented, believed, and done righteousness, it is promised by Allah that he will be among the successful
And as for him who repented and believed and did right, then it may be that he will be among the prosperous.
But any that (in this life) had repented, believed, and worked righteousness, will have hopes to be among those who achieve salvation
But any that (in this life) had repented, believed, and worked righteousness, will have hopes to be among those who achieve salvation
وَرَبُّكَ یَخۡلُقُ مَا یَشَاۤءُ وَیَخۡتَارُۗ مَا كَانَ لَهُمُ ٱلۡخِیَرَةُۚ سُبۡحَـٰنَ ٱللَّهِ وَتَعَـٰلَىٰ عَمَّا یُشۡرِكُونَ ٦٨
Your Lord creates what He pleases and chooses those He will- they have no choice- so glory be to God, and may He be exalted above the partners they ascribe to Him
Your Lord creates whatever He wills and chooses. They don’t have any choice. Glory be to Allah, and exalted about all that they associate (as partners with Him).
And thy lord createth whatsoever He listeth and chooseth; no Choice is to be far them. Hallowed be Allah and exalted above that which they associate
Your Lord creates what He wills and chooses. The good is not for them to choose. Too holy and high is God for what they associate with Him
Your Rabb (the reality of the Names comprising your essence) creates and chooses as He pleases, they have no free will (or choice)! Allah is Subhan! He is high above what they associate with Him!
Your Lord creates and chooses whatever He wills. The choice is not theirs. Glory be to Allah! He is exalted above anything they associate with Him!
Your Lord creates whatever He wishes and chooses. They have no choice. Immaculate is Allah and exalted above [having] any partners they ascribe [to Him]
Your Lord creates whatever He wills and chooses and decrees (for His servants) whatever way of life He wills. They have no freedom of choice (in respect of what God has chosen and commanded). All-Glorified is He, and infinitely Exalted above their association of partners with Him
And your Lord creates what He will, and chooses (for mankind) whatever is best for them. People have no (such power and) choice. Holy is Allah and far above all that they associate with Him
Thy Lord creates whatsoever He will and He chooses; they have not the choice. Glory be to God! High be He exalted above that they associate
And your Lord creates whatever He wants and chooses. There is no choice for them. God is flawless and is above what they associate (with Him).
Your Lord creates whatever He wills and chooses [whoever He desires for a given task to be performed anywhere in the universe.] The choice takes place at the Lord’s discretion [therefore, if a creature is chosen as an Angel, Prophet, etc., he should not be worshipped as his high rank is given to him by God and not earned by himself.] Glory belongs only to God, the Most High. He is far above needing a partner, as the idol worshipers think
Your Lord creates and chooses as He pleases. No choice do they have. Glory be to God, and far is He above the partners they ascribe to Him
And yoursg Lord creates whatever He wills and He chooses. Never could the choice be theirs. Highly Exalted is Allah, and Most High is He above the associations they make.
For thy Lord creates what He pleases and chooses; they have not the choice! Celebrated be the praise of God! and exalted be He above what they associate with Him
And your Lord creates whatever He wills, and chooses; they do not have any power to choose; Purity and Supremacy are to Allah above their ascribing partners (to Him)
And your Lord creates what He pleases and He chooses [from what He created]. There is no choice for them. Glory be unto Allah and far exalted is Allah above all that they ascribe as partners to Him.
Thy Lord createth what He pleaseth; and chooseth freely: But they have no free choice. Praise be unto God; and far be He removed from the idols which they associate with Him
For your Lord brings to pass what He pleases and chooses; they have never the choice! Glorified be Allah and exalted above all they associate with Him
Your Lord creates whosoever He will and He chooses the choice was not theirs (the unbelievers). Exalted is Allah, above that they associate
And thy Lord createth what he will and hath a free choice. But they, the false gods, have no power to choose. Glory be to God! and high let him be exalted above those whom they associate with him
And your Nourisher-Sustainer creates what He thinks proper and chooses (whom He wills). It is not to them to choose. Glorified be Allah and He became Exalted over that which they associate as partners (to His Dominion)
And thy Lord creates whatever He wills and chooses. Not for them had there been a choice. Glory be to God and exalted is He above partners they ascribe!
Your Lord creates and chooses as He pleases. They have no choice. Glory to Allah! He is far above the partners they ascribe.
Your Rabb creates whatever He wills and chooses for His work whom He pleases. It is not for them (mushrikïn) to choose and assign the powers of Allah to whom they want. Glory be to Allah! He is far above the shirk that these people commit.
Your Lord creates what He will and chooses (for His tasks) whomsoever He will. It is not for them to make the choice. Glory be to Allah. He is exalted far above their associating others in His Divinity
And thy Lord creates and chooses whom He pleases. To choose is not theirs. Glory be to Allah and exalted be He above what they associate (with Him)
And your Fosterer creates what He wills and He chooses, the choice is not theirs. Glory be to Allah and Exalted be He above that which they associate (with Him as) partners.
And your Lord creates what He wills; and He chooses that which is good for them. Glorified is Allah and Exalted above all that they worship besides Him
And your Lord creates whatever He wills and chooses (whom He pleases for Prophethood and for the right of intercession). These (disbelievers and polytheists) have no authority or choice (in this matter). Holy is Allah the Glorious and Exalted, far above (the false gods) that they associate as partners (with Allah)
And your Lord creates what He wills, and He selects; it is not for them to select. Glory be to God, He is far above the partners they set up
And your Lord creates what He wills, and He selects; it is not for them to select. Glory be to God, He is far above the partners they set up
And your Lord creates what He wills, and He selects; it is not for them to select. Glory be to God, He is far above the partners they set up.
And your Lord creates what He wills/wants, and He chooses; the best choice/best is/was not for them, God's praise/glory and high, mighty, exalted and dignified from/about what they share/make partners (with Him)
AND [thus it is:] thy Sustainer creates whatever He wills; and He chooses [for mankind] whatever is best for them. Limitless is God in His glory, and sublimely exalted above anything to which they may ascribe a share in His divinity
And your Lord creates whatever He decides and He chooses. In no way do they have the choice. All Extolment be to Allah, and Supremely Exalted be He above whatever they associate (with Him)
Thy Lord bringeth to pass what He willeth and chooseth. They have never any choice. Glorified be Allah and Exalted above all that they associate (with Him)
Your Lord creates and chooses (to grant mercy) to whomever He wants. (In matters of guidance) they (unbelievers) do not have the choice to choose whatever they want. God is too exalted to be considered equal to anything else
Your Lord creates what He wills and chooses. Choice is not theirs. Pure is Allah and far higher than their ascribing of partners to Him
Your Lord creates whatever he desires and chooses. They have no choice about this matter. Glorified is Allâh and Highly Exalted above what they associate with Him.
Your Lord creates what He wants and selects (for His mercy whomever He wills). The choice isn´t theirs! Exalted is Allah, far above all those they ascribe as His partners
Your Lord creates whatever he desires and chooses. They have no real choice in this matter. Glorified is Allâh and Highly Exalted above what they associate with Him.
And Allah, your Creator, creates what He will and chooses what He will and whom He will whereas they -the infidels- and people at large cannot impose on Allah their choice in any matter irrespective of its nature and consequently they have no choice. Glory be to Him and extolled are His glorious attributes. He is infinitely beyond all they incorporate with Him
Your Lord creates whatever He wills and then makes His selection; the choice is not theirs. Glory be to Allah! Far exalted is Allah above whatever they associate with Him as partners.
Your Lord creates and chooses whatever He wills—the choice is not theirs. Glorified and Exalted is Allah above what they associate ˹with Him˺!
And your Lord creates what He pleases and chooses, they do not have a choice, glorified is Allah and exalted above what they associate.
Your Lord creates what He will and chooses freely, but they have no power to choose. Glorified and exalted be He above their false gods
Your Lord is the One who creates whatever He wills, and chooses; no one else does any choosing. Glory be to GOD, the Most Exalted. He is far above needing partners.
Your Lord creates whatever He wills and chooses; The choice is never theirs. May God be exalted in His Glory and far above all they associate with Him.
Your Lord creates whatever He wills and chooses; The choice is never theirs. May God be exalted in His Glory, and far above all, they associate with Him.
And Your Lord creates whatever He wills, and He chooses what was for them the goodness. Glorified is Allah and exalted about what they are associating.
And your Lord creates whatever He pleases, and He chooses: They have not the choice. Glory be to Allah, and exalted be He above what they associate (with Him)
Your Lord creates and chooses whatever He pleases. Never can they have such choice. Limitless is God in His glory and exalted is He above all those they associate with Him as partners.
Your Lord does create and choose according to His Laws. No choice do they have (against the Divine Laws). Glorified is Allah and High above all that they associate with Him. (In the ongoing Evolution in the Universe, species and nations advance according to the Law of Natural Selection)
And your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to Allah, and exalted be He above what they associate (with Him)
And thy Lord creates whatever HE pleases, and chooses whomsoever HE pleases. It is not for them to choose. Glorified be ALLAH. HE is far above all that they associate with HIM
And thy Lord creates what He will, and chooses; no choice have they. Glory be to God and exalted is He above the partners they ascribe
And your Lord creates and chooses as He pleases: No choice have they (about it): Glory to Allah! And He is far above the 'partners' they give (to Him)
Your Lord creates what He wills, and He chooses. The choice isn’t theirs. Exalted is God, and High above what they associate with Him.
Your Lord creates whatever He wills, and He chooses. The choice is not theirs. Glory be to God, and exalted be He above the associations they make
And your Lord creates what He wills and chooses; not for them was the choice. Exalted is Allah and high above what they associate with Him
And your Lord creates what He wills and chooses; they have not the choice. Glory be to God and high is He from what they associate.
Thy Lord does create and choose as He pleases: no choice have they (in the matter): Glory to God! and far is He above the partners they ascribe (to Him)
Thy Lord does create and choose as He pleases: no choice have they (in the matter): Glory to Allah! and far is He above the partners they ascribe (to Him)
وَرَبُّكَ یَعۡلَمُ مَا تُكِنُّ صُدُورُهُمۡ وَمَا یُعۡلِنُونَ ٦٩
Your Lord knows what their hearts conceal and what they reveal
And your Lord knows what their hearts conceal and what they reveal.
And thy Lord knoweth that which their breasts conceal and that which they make known
Your Lord well knows what they hide in their breasts and what they disclose
Your Rabb knows what they conceal within and what they reveal.
Your Lord knows what their hearts conceal and what they divulge.
Your Lord knows whatever their breasts conceal, and whatever they disclose
Your Lord knows whatever their bosoms conceal and whatever they disclose
Your Lord knows what they keep secret in their hearts, and (He knows) all that they profess
And thy Lord knows what their breasts conceal and what they publish
And your Lord knows what their chests/minds hide and what they disclose.
Your Lord knows what the disbelievers keep in their hearts (as secret) and what they reveal (as lies and hypocrisies.
And your Lord knows all that their hearts conceal and all that they reveal
And yoursg Lord knows whatever their chests harbor and whatever they make public.
Thy Lord knows what they conceal in their breasts and what they manifest
And your Lord knows what is hidden in their breasts, and what they disclose
And your Lord knows all that their bosoms conceal and all that they reveal.
Thy Lord knoweth both the secret malice which their breasts conceal, and the open hatred which they discover
Your Lord knows what they conceal in their breasts and what they manifest
Your Lord knows what their chests hide and what they reveal
And thy Lord knoweth what their breasts conceal and what they bring to light
And your Nourisher-Sustainer knows what their chests hide and what they make evident
And thy Lord knows what their breasts hide and what they speak openly.
Your Lord knows all their hearts conceal and all they reveal.
Your Rabb knows all that they conceal in their hearts and all that they reveal.
Your Lord knows all that their hearts conceal and all that they reveal
And thy Lord knows what their breasts conceal and what they proclaim
And your Fosterer knows that which your bosoms conceal and that which they make public.
And your Lord knows what they conceal in their minds, and what they reveal
And your Lord knows (all) what their breasts hide (inside) and what they make known
And your Lord knows what is concealed in their chests and what they declare
And your Lord knows what is concealed in their chests and what they declare
And your Lord knows what is concealed in their chests and what they declare.
And your Lord knows what their chests (innermosts) conceal/cover , and what they declare/publicize
And thy Sustainer knows all that their hearts conceal as well as all that they bring into the open
And your Lord knows whatever their breasts carefully secrete and whatever they make public
And thy Lord knoweth what their breasts conceal, and what they publish
Your Lord knows all that their hearts hide or reveal
Your Lord knows what their hearts conceal and what they reveal
Your Lord knows what their hearts conceal, and what they disclose.
Your Lord knows what their hearts conceal, and (not just) what they declare
Your Lord has full knowledge of whatever their hearts conceal and whatever they disclose.
And Allah, your Creator, is Omniscient indeed of all that is reposited in their bosoms of private thoughts and feelings and of all that they conceal and He is ALimun of all that they reveal
And your Lord knows what their hearts conceal and reveal.
And your Lord knows what their hearts conceal and what they reveal.
And your Lord knows what they hide inside and what they disclose.
And your Lord knows what their bosoms hide and what they say in public
Your Lord knows the innermost thoughts hidden in their chests, as well as everything they declare.
Your Lord knows what their hearts conceal and what they declare.
Your Lord knows what their hearts conceal and what they declare.
And your Lord knows what their chests conceal, and what they are announcing.
And your Lord knows what their breasts conceal and what they manifest
And your Lord knows all that their hearts conceal and all that they bring out into the open.
And your Lord knows what their hearts conceal and what they reveal. (He is fully Aware of the subtle and manifest processes towards the fulfillment of His Plan)
And your Lord knows what their breasts conceal and what they manifest
And thy Lord knows what their breasts conceal, and what they disclose
And thy Lord knows what their breasts conceal and what they disclose
And your Lord knows what their breasts (hearts) hide and what they reveal
Your Lord knows what their hearts conceal and what they disclose.
And your Lord knows what their hearts conceal, and what they reveal
And your Lord knows what their breasts conceal and what they declare
And your Lord knows what their breasts conceal and what they manifest.
And thy Lord knows all that their hearts conceal and all that they reveal
And thy Lord knows all that their hearts conceal and all that they reveal
وَهُوَ ٱللَّهُ لَاۤ إِلَـٰهَ إِلَّا هُوَۖ لَهُ ٱلۡحَمۡدُ فِی ٱلۡأُولَىٰ وَٱلۡءَاخِرَةِۖ وَلَهُ ٱلۡحُكۡمُ وَإِلَیۡهِ تُرۡجَعُونَ ٧٠
He is God; there is no god but Him; all praise belongs to Him in this world and the next; His is the Judgement; and to Him you shall be returned
And He is Allah: there is no one worthy of worship but He. Praise belongs to Him in the first (world) and in the Last (Hereafter). The decision is with Him and to Him you all shall return.
And He is Allah there is no god but he! His is all praise in the first and in the last, and His is the command, and unto Him ye shall be returned
He is God. There is no god but He. His alone is praise first and last, and His the judgement, and to Him will you be brought back in the end
HU is Allah, there is no god, only HU! Hamd belongs completely to Him and the judgment belongs to Him; to Him you will be returned.
He is Allah. There is no god but Him. Praise be to Him in the dunya and the akhira. Judgement belongs to Him. You will be returned to Him.
He is Allah, there is no god except Him. All praise belongs to Him in this world and the Hereafter. All judgement belongs to Him, and to Him you will be brought back
He is God, there is no deity but He (only He is owed worship). (As all beauties, perfections, accomplishments, and favors are essentially from Him,) for Him are all praise and gratitude at the beginning and at the end (of every accomplishment, both in the world and in the Hereafter). His alone is judgment and authority, and to Him you are being brought back
And He is Allah, there is no other, cannot be and will never be One worthy of worship but He. All kind of true and perfect praise belongs to Him in the beginning and the Hereafter. The sovereignty and the judgment belongs to Him and to Him shall you be brought back
And He is God; there is no god but He. His is the praise in the former as in the latter; His too is the Judgment, and unto Him you shall be returned
And He is God, there is no god except Him, all praise in the first (this life) and the last (the Hereafter) belongs to Him, and the command (and judgment) belongs to Him, and you are returned to Him.
God is the One beside whom there is no other god. To God [and only to God and not to other creature of God] belongs all praise both in this world and in the Hereafter. Only God is capable of a sound Judgment and to Him you will all return (for judgment.
And He is God. There is no god but He. To Him is the praise, at the first and at the last, for Him is the command, and to Him will you all be brought back
And He is Allah; there is no god but He. To Him belongs all praise in the first (life) and in the Hereafter, and to Him youpl are returned.
He is God, there is no god but He; to Him belongs praise, in the first and the last; and His is the judgment; and unto Him shall ye return
And He is Allah - there is no God except Him; only His is the praise in this world and in the Hereafter; and only His is the command, and it is towards Him that you will be returned
And He is Allah; there is no deity except He. For Him is the praise at the beginning and at the ending and for Him is the judgment and unto Him you shall be returned.
He is God; there is no God but He. Unto Him is the praise due, both in this life and in that which is to come: Unto Him doth judgment belong; and before Him shall ye be assembled at the last day
He is Allah; there is no God but He; to Him belongs all praise, in the first place (or state) and the last; and His is the command; and unto Him shall you return
And He is Allah; there is no god except He. The Praise is His in the former as in the latter. His is the Judgement, to Him you shall be returned
And He is God! There is no god but He! His, all praise in this life and in the next, and His the power supreme, and to Him shall ye be brought back
And He is Allah; La-ilaha-illa-Huwa. To Him suits selective Praise in the earlier (world) and the Hereafter. And for Him is the order, verdict and decision and to Him you people shall be returned
And He, God, there is no god but He. His is all Praise in the First and in the Last. And His is the determination. And to Him you will be returned.
He is Allah. No god is there except Him. To Him is praise from the beginning to the end. The command is His, and you will be brought back to Him.
He is Allah; there is no god but Him. Praise belongs to Him in this world and in the hereafter: His is the Judgement and to Him you all shall be brought back.
He is Allah; there is no god but He. His is the praise in this world and in the Hereafter. His is the command and to Him will all of you be returned
And He is Allah, there is no god but He! His is the praise in this (life) and the Hereafter; and His is the judgment, and to Him you will be brought back
And He is Allah, there is no god except Him, praise is due only for Him (both) in the earlier (past) and the later (future periods), and His is the command and to Him you will be returned.
And He is Allah; there is none to worship other than Him. His is the praise in this, and in the other world. And His is the Command, and to Him you all will be brought back
And He alone is Allah; apart from Him there is no God. All praise belongs to Him in the world and in the Hereafter. And His alone is the (true) command and rule and to Him alone will you be returned
And He is God, there is no god but He. To Him belongs all praise in the first and in the last, and judgment belongs with Him, and to Him you will be returned
And He is God, there is no god except He. To Him belongs all praise in the first and in the last, and judgment belongs with Him, and to Him you will be returned
And He is God, there is no god except He. To Him belongs all praise in the first and in the last, and judgment belongs with Him, and to Him you will be returned.
And He is God, (there is) no God except Him, for Him (is) the praise/gratitude in the first/beginning and the end (other life), and for Him (is) the judgment/rule, and to Him, you are being returned
for He is God, save whom there is no deity. Unto Him all praise is due, at the beginning and at the end [of time]; and with Him rests all judgment; and unto Him shall you all be brought back
And He is Allah; there is no god except He. To Him be praise at the First and at the Hereafter. And He has the Judgment, and to Him you will be returned
And He is Allah; there is no Allah save Him. His is all praise in the former and the latter (state), and His is the command, and unto Him ye will be brought back
He is the only God and it is only He who deserves to be given thanks in this world and in the life to come. Judgment is in His hands and to Him you will all return
And He is Allah. There is no god but He. Praise is only for Him in the beginning and at the end, and He alone has the right to judge, and to Him you are to be returned
He is Allâh, there is no god but Him! Unto Him belongs all praises in this first (i.e. this ‘worldly life’), and in the ‘Hereafter’. His is the judgment, and you are destined to be brought back to Him.
He is Allah! There is none worthy of worship except He. All praise is due Him _ here and in the hereafter! The command and control belong to Him, and to Him you shall all have to return
And He is Allâh. There is no other god beside Him! Unto Him belongs all praise in this worldly life and the Hereafter. His is the judgment, and you are destined to be brought back to Him.
And He is Allah, there is no Ilah but Him. Praise be to Him and extolled are His glorious attributes here and Hereafter. To Him belong the rule, the government, the reign, the influence, the supreme authority, the decision and the indictment. Supremacy is His attribute and to Him shall all of you be brought back
He is Allah. There is no god but Him. All praise in this world and the next is His. The Final Judgement rests with Him, and to Him you will return
He is Allah. There is no god ˹worthy of worship˺ except Him. All praise belongs to Him in this life and the next. All authority is His. And to Him you will ˹all˺ be returned.
And He is Allah, there is no god but Him, He is praised in this world and the next, and His is the judgement and to Him you will return.
He is God: there is no god but Him. Praise is His in the first world and in the last. His is the Judgement, and to Him shall you be recalled
He is the one GOD; there is no other god beside Him. To Him belongs all praise in this first life, and in the Hereafter. All judgment belongs with Him, and to Him you will be returned.
He is God; there is no god except Him. [All] praise belongs to Him in this world and the next. The judgment is His, and to Him you will be returned.
He is God; there is no god except Him. [All] praise belongs to Him in this world and the next. The judgment is His, and to Him, you will be returned.
And He is Allah. There is no god except Him. For Him all the praise in the First, and in the Last. And for Him the judgment, and to Him you are returning.
And He is Allah, there is no god but He! His is all praise in this (life) and the Hereafter, and His is the authority, and unto Him you shall be returned
He is God, other than whom there is no deity. To Him all praise is due at the first and at the last; with Him rests all judgement, and to Him you shall all return.
For He is Allah, other than Whom there is no god. Unto Him is due all Praise, at the first and at the last. For Him is the Command, and to Him you shall be brought back
And He is Allah, there is no god but He! All praise is due to Him in this (life) and the hereafter, and His is the judgment, and to Him you shall be brought back
And HE is ALLAH; there is no god but HE. To HIM belongs all praise in the beginning and the Hereafter. HIS is the dominion, and to HIM shall you be brought back
And He is God; there is no god but He! To Him belongs praise at the beginning and at the end. To Him belongs judgment, and unto Him shall you be returned
And He is Allah: There is no god but He. To Him be praise, at the first and at the last: For Him is the Command, and to Him you will be returned
He is God; there is no god except He. All praise is His in this life and the Hereafter. His is the judgment, and to Him you will be returned.
And He is God. There is no god but He. To Him belongs all praise in this life, and in the next. And His is the decision, and to Him you will be returned
And He is Allah ; there is no deity except Him. To Him is [due all] praise in the first [life] and the Hereafter. And His is the [final] decision, and to Him you will be returned
And He is God, there is no god but He; for Him is the praise in the first and the last; and for Him is the judgment; and to Him you shall be returned.
And He is God: There is no god but He. To Him be praise, at the first and at the last: for Him is the Command, and to Him shall ye (all) be brought back
And He is Allah: There is no god but He. To Him be praise, at the first and at the last: for Him is the Command, and to Him shall ye (all) be brought back
قُلۡ أَرَءَیۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَیۡكُمُ ٱلَّیۡلَ سَرۡمَدًا إِلَىٰ یَوۡمِ ٱلۡقِیَـٰمَةِ مَنۡ إِلَـٰهٌ غَیۡرُ ٱللَّهِ یَأۡتِیكُم بِضِیَاۤءٍۚ أَفَلَا تَسۡمَعُونَ ٧١
Say [Prophet], ‘Just think, if God were to cast perpetual night over you until the Day of Resurrection, what god other than He could bring you light? Do you not listen?’
Say (O Muhammad): “Do you see if Allah makes the night continuous for you till the Day of Resurrection, which deity besides Allah could bring you light? Will you not then hear?”
Say thou: bethink ye, if Allah made night continuous for you till the Day of Resurrection, what god is there beside Allah, who would bring you light? Hearken ye not
Say: "Just think, if God were to cover you up with night for ever until the Day of Doom, what other god apart from God will give you light? Why do you not pay heed?"
Say, “Think... If Allah makes the night continuous upon you until the time of Doomsday, is there a god besides Allah who can be your light? Do you not hear?”
Say: ´What do you think? If Allah made it permanent night for you till the Day of Rising, what god is there other than Allah to bring you light? Do you not then hear?´
Say, ‘Tell me, if Allah were to make the night perpetual over you until the Day of Resurrection, what god other than Allah could bring you light? Will you not then listen?’
Say: "Have you ever considered that if God should make the night perpetual over you until the Day of Resurrection, is there a deity other than God who can bring you light? Will you not, then, give ear (to the truth and take heed)?"
Say, `Have you (ever) considered that if Allah should make the night continue over you perpetually till the Day of Resurrection there is no god other than Allah Who could bring you light? Will you not (then) give ear (to the Message of God)?
Say: 'What think you? If God should make the night unceasing over you, until the Day of Resurrection, what god other than God shall bring you illumination? Will you not hear?
Say: “What do you think if God makes the night continuous over you until the Resurrection Day, what god other than God brings you light? Do you not listen?”
Say to the disbelievers: “What if God decides to make the night perpetual (either by ordering the earth not to turn around its axle or by spreading volcanic ashes in the atmosphere, or...) till the Day of Resurrection, which one of those whom you are worshiping, except God, can return the light back to you. Do you not hear anything
Say, do you see that if God were to make the night perpetual over you until the Day of Accountability, what god is there, other than God, that can give you light? Will you not then listen
Saysg, “Have youpl seen if Allah were to make the night perpetual over you until the Day of Resurrection, which god other than Allah would bring you illumination? Do you not hear?”
Have ye considered, if God were to make for you the night endless until the resurrection day, who is the god, but God, to bring you light? can ye not then hear
Proclaim, “What is your opinion - if Allah makes it night continuously for you till the Day of Resurrection then, other than Allah, who is the God who could bring you light? So do you not heed?”
Say, “See if Allah were to make the night to last on you forever till the day of resurrection which deity other than Allah will bring you brightness? Will you not then hear?”
Say, what think ye? If God should cover you with perpetual night, until the day of resurrection; what god, besides God, would bring you light? Will ye not therefore hearken
Have you considered, if Allah were to make for you the night endless until the Day of Resurrection, who is the god, but Allah, to bring you light? Will you not then hear
Say: 'Think! What if Allah should enshroud you in unceasing night till the Day of Resurrection, what god, other than Allah, shall bring you light! Will you not hear?
SAY: What think ye? If God should enshroud you with a long night until the day of resurrection, what god beside God would bring you light? Will ye not then hearken
Say: “Have you (ever) pondered, if Allah made night continuous for you till the Day of Resurrection, who is an ilah (a god) other than Allah who will come to you with light? Will you not then listen?”
Say: Considered you what if God made the nighttime endless for you until the Day of Resurrection? What god other than God brings you illumination? Will you not, then, hear?
Say, “Do you see? If Allah were to make the night constantly over you till the Day of Resurrection, what god is there other than Allah who could give you light? Will you not pay attention?”
O Prophet, ask them: “Have you ever considered that if Allah were to make the night perpetual till the Day of Resurrection, which deity other than Allah could bring you light?" Will you not listen?
(O Prophet), tell them: "Did you consider: if Allah were to make the night perpetual over you till the Day of Judgement, is there a god other than Allah who can bring forth light for you? Do you not hear?"
Say: Do you see if Allah were to make the night to continue incessantly on you till the day of Resurrection, who is the god besides Allah who could bring you light? Will you not then hear
Say, “Do you consider, if Allah were to make the night everlasting on you till the day of resurrection, (then) who is the god other than Allah who could bring light to you? Will you not then hear?”
Say, "Do you realize: had Allah made the night continue over you without any light till the Day of Resurrection, which god other than Allah could bring you light? Will you not then listen ?"
Say: ‘Just answer: If Allah prolongs the night over you till the Day of Resurrection, (then) what god is there besides Allah who will bring you light? Do you not hear (these words)?
Say: "Have you noted: what if God made the night eternal, until the Day of Resurrection Which god, other than God, can bring you with light Do you not listen"
Say: "Have you noted: what if God made the night eternal, until the Day of Resurrection? Which god, other than God, can bring you with light? Do you not listen?
Say: "Have you noted: what if God made the night eternal, until the Day of Resurrection? Which god, other than God, can bring you with light? Do you not listen?"
Say: "Did you see/understand if God made/put on you the night continuous to the Resurrection Day? Which god other than God, brings you with a light/illumination , so do you not hear/listen?"
Say: “Have you ever considered [this]: If God had willed that there should always be night about you, without break, until the Day of Resurrection - is there any deity other than God that could bring you light? Will you not, then, listen [to the truth]?”
Say, "Have you seen (that) in case Allah should make the night unceasing over you till the Day of the Resurrection, what god other than Allah will come up to you with (i.e., bring) illumination? Will you not then hear?"
Say: Have ye thought, if Allah made night everlasting for you till the Day of Resurrection, who is a god beside Allah who could bring you light? Will ye not then hear
(Muhammad), ask them, "Think, if God were to cause the night to continue until the Day of Judgment which Lord besides Him could bring you light? Will you then not listen to (His revelations)?"
Say, .Tell me, if Allah were to impose the night over you, continuing forever up to the Day of Judgment, which god, other than Allah, would bring to you light? Then, do you not listen?
Say: "Have you ever thought carefully that if Allâh would cause the night to be perpetual over you until the ‘Day of Resurrection’, is there a deity, other than Allâh, who could bring you light? Will you not then hear?"
Say, "Have you ever pondered? If, till the Day of Judgment, Allah makes the night settle over you permanently, are there gods besides Allah who can fetch the light back for you? So do you not listen attentively?"
Say: "What would you think if Allâh would make the night perpetual over you until the Day of Resurrection, what god, other than Allah, will bring you light? Will you not then hear?"
Say to them O Muhammad: "What if Allah cancels -to your detriment- daylight and extends the night to the Day of Judgement!" "Who is the Ilah besides Him who will be able to restore for you daylight?" Will you people not deviate into sense and open your hearts' ears
Say: “Have you considered if Allah plunged you into unending night until Judgement Day; which god beside Allah could bring you light? Do you not hear?”
Ask ˹them, O Prophet˺, “Imagine if Allah were to make the night perpetual for you until the Day of Judgment, which god other than Allah could bring you sunlight? Will you not then listen?”
Say: have you considered if Allah made the night continuous for you until the day of resurrection, what god other than Allah would bring you light? Do you not then listen?
Say: ‘Think! If God should enshroud you in perpetual night till the Day of Resurrection, what other god could give you light? Will you not hear?‘
Say, "What if GOD made the night perpetual, until the Day of Resurrection? Which god, other than GOD, can provide you with light? Do you not hear?"
Say, "Just think, if God were to make the night continuous for you until the Day of Resurrection, what god other than God could bring you light? Will you not listen?"
Say, “Just think, if God were to make the night continuous for you until the Day of Resurrection, what god other than God could bring you light? Will you not listen?”
Say, “Have you seen? If Allah set up the night perpetual over you till The Resurrection Day, who is a god other than Allah will bring you illumination? So, will you not be hearing?”
Say: �Have you thought, if Allah made the night everlasting for you till the Day of Resurrection, what god other than Allah shall bring you illumination? Will you not hear
Say: “Have you considered if God were to make the night perpetual over you, without break, till the Day of Resurrection, is there any deity other than God that could bring you light? Will you not, then, listen?'
Say, "Will you consider this: If Allah were to make the Night last over you till the Resurrection Day, what god is there other than Allah, who can give you light? Will you not, then, listen to the Truth?"
Say: Tell me, if Allah were to make the night to continue incessantly on you till the day of resurrection, who is the god besides Allah that could bring you light? Do you not then hear
Say, `Tell me, if ALLAH should make the night to continue perpetually over you till the Day of Resurrection, what god is there other than ALLAH who could bring you light? Will you not then hearken?
Say, “Have you considered: if God should make night come over you unceasingly until the Day of Resurrection, what god other than God would bring you light? Will you not, then, listen?
Say: "Tell me! If Allah was to make the night last for ever for you till the Day of Judgment, which god is there other than Allah, can give you Light? Then will you not listen?"
Say, “Have you considered: if God were to make the night continuous over you until Resurrection Day, which god, other than God, could bring you illumination? Don’t you listen?”
Say, 'Have you considered? Had God made the night perpetual over you until the Day of Resurrection, which god other than God will bring you illumination? Do you not hear?'
Say, "Have you considered: if Allah should make for you the night continuous until the Day of Resurrection, what deity other than Allah could bring you light? Then will you not hear?"
Say, 'Have you considered, if God made for you the night endless until the Day of Resurrection, who is the god, besides God, to bring you light? Will you not then hear?'
Say: See ye? If God were to make the night perpetual over you to the Day of Judgment, what god is there other than God, who can give you enlightenment? Will ye not then hearken
Say: See ye? If Allah were to make the night perpetual over you to the Day of Judgment, what god is there other than Allah, who can give you enlightenment? Will ye not then hearken
قُلۡ أَرَءَیۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَیۡكُمُ ٱلنَّهَارَ سَرۡمَدًا إِلَىٰ یَوۡمِ ٱلۡقِیَـٰمَةِ مَنۡ إِلَـٰهٌ غَیۡرُ ٱللَّهِ یَأۡتِیكُم بِلَیۡلࣲ تَسۡكُنُونَ فِیهِۚ أَفَلَا تُبۡصِرُونَ ٧٢
Say, ‘Just think, if God were to cast perpetual day over you until the Day of Resurrection, what god other than He could give you night in which to rest? Do you not see
Say (O Muhammad): “Do you see if Allah makes the Day continuous for you till the Day of Resurrection, which deity besides Allah could bring you night in which you could rest? Will you not then see?”
Say thou: bethink ye, if Allah made day continuous for you till the Day of Resurrection, what god is there beside Allah, who would bring you night wherein ye have repose? Behold ye not
Say: "Just think. If God were to make the day perpetual till the Day of Resurrection, what other god but God would bring you night for rest? Why do you not reflect
Say, “Think... If Allah makes the day continuous upon you until the time of Doomsday, is there a god besides Allah who can make a night for you in which you can find tranquility? Do you not see this?”
Say: ´What do you think? If Allah made it permanent day for you till the Day of Rising, what god is there other than Allah to bring you night to rest in? Do you not then see?´
Say, ‘Tell me, if Allah were to make the day perpetual over you until the Day of Resurrection, what god other than Allah could bring you night wherein you could rest? Will you not then perceive?’
Say: "Have you considered that if God should make the day perpetual over you until the Day of Resurrection, is there a deity other than God who can bring you the night, that you may rest in it? Will you not, then, see (the truth and take heed)?"
Say, `Have you (ever) considered that if Allah should make the day to continue over you perpetually till the Day of Resurrection, there is no god other than Allah Who could bring you night wherein you might take rest? Will you not (then) use your eyes (to witness the signs of Allah)?
Say: 'What think you? If God should make the day unceasing over you, until the Day of Resurrection, what god other than God shall bring you night to repose in? Will you not see
Say: “What do you think if God makes the day continuous over you until the Resurrection Day, what god other than God brings you the night to rest in it? Do you not see?”
Say to the disbelievers: “What if God (on the contrary) made the day perpetual (till the Day of Resurrection), which “god” of yours, except God, can bring the night back to you so that you may have a peaceful rest again? Do you not see anything
Say, do you see that if God were to make the day perpetual over you until the Day of Accountability, what god is there, other than God, that can give you a night in which you can rest? Will you not then see
Saysg, “Have youpl seen if Allah were to make the day perpetual over you until the Day of Resurrection, which god other than Allah would bring you night to rest in? Do you not observe?”
Say, 'Have ye considered, if God were to make for you the day endless until the day of judgment, who is the god, except God, to bring you the night to rest therein? can ye not then see?
Say, “What is your opinion - if Allah makes it day continuously for you till the Day of Resurrection then, other than Allah, who is the God who could bring you night for you to rest during it? So do you not perceive?”
Say, “See if Allah were to make the day to last on you forever till the day of resurrection, which deity other than Allah will bring you a night wherein you can rest? Will you not then see?”
Say, what think ye? If God should give you continual day, until the day of resurrection; what god, besides God, would bring you night, that ye might rest therein? Will ye not therefore consider
Say, "Have you considered, if Allah were to make for you the day endless until the Day of Judgment, who is the god, except Allah, to bring you the night to rest therein? Can you not then see?"
Say: 'What would you think if Allah should make the day unceasing over you till the Day of Resurrection, what god, other than Allah, shall bring you the night to sleep in. Will you not see?
SAY: What think ye? If God should make it one long day for you until the day of resurrection, what god but God could bring you the night in which to take your rest? Will ye not then see
Say: “Have you (ever) pondered if Allah made day continuous for you till the Day of Resurrection, who is an ilah, other than Allah who will come to you with night wherein you take rest? Will you not then open your eyes (and see the reality)?”
Say: Considered you what if God made the daytime endless for you until the Day of Resurrection? What god other than God brings you nighttime wherein you rest? Will you not, then, perceive?
Say, “Do you see? If Allah were to make the day constantly over you till the Day of Resurrection, what god is there other than Allah who could give you the night in which to rest? Will you not then see?
Ask them again: “Have you ever considered that if Allah were to make the day perpetual till the Day of Resurrection, which deity other than Allah could bring you the night in which you could rest? Will you not see?
Say: "Did you consider: if Allah were to make the day become perpetual over you till the Day of Judgement, is there a god other than Allah who can bring in night for you that you may repose in it? Will you not see?"
Say: Do you see if Allah were to make the day to continue incessantly on you till the day of Resurrection, who is the god besides Allah that could bring you the night in which you take rest? Do you not then see
Say, “Do you consider, if Allah were to make the day everlasting on you till the day of resurrection, (then) who is the god other than Allah who could bring the night to you that you could rest therein ? Will you not then see?
Say, "Do you realize: had Allah made the daylight continue over you till the Day of Resurrection, which god other than Allah could bring you night to rest therein? Will you not then see?"
Say: ‘Just tell me this (as well): If Allah prolongs the day over you till the Day of Resurrection, (then) what god is there besides Allah who will bring you night in which you may take rest? Do you not see?
Say: "Have you noted: what if God made the daylight eternal, until the Day of Resurrection Which god, other than God, can provide you with a night for your rest Do you not see"
Say: "Have you noted: what if God made the daylight eternal, until the Day of Resurrection? Which god, other than God, can provide you with night for you to reside in? Do you not see?
Say: "Have you noted: what if God made the daylight eternal, until the Day of Resurrection? Which god, other than God, can provide you with night for you to reside in? Do you not see?"
Say: "Did you see/understand if God made/put on you the daytime continuous to the Resurrection Day? Which god other than God, brings you with night to be tranquil/settling in it, so do you not see/look/understand
Say: “Have you ever considered [this]: If God had willed that there should always be daylight about you, without break, until the Day of Resurrection - is there any deity other than God that could bring you [the darkness of] night, wherein you might rest? Will you not, then, see [the truth]?”
Say, "Have you seen (that) in case Allah should make the daytime unceasing over you till the Day of the Resurrection, what god other than Allah shall come up to you with (i.e., bring) night to rest in? Will you not then behold?"
Say: Have ye thought, if Allah made day everlasting for you till the Day of Resurrection, who is a god beside Allah who could bring you night wherein ye rest? Will ye not then see
Say, "Do you not think that if God were to cause the day to continue until the Day of Judgment, which Lord besides Him could bring you the night to rest. Do you not see (His signs)?"
Say, .Tell me, if Allah were to impose the day over you, continuing for ever up to the Day of Judgment, which god, other than Allah, would bring to you night in which you may have rest? Then, do you not see?
Say: "Have you ever thought carefully that if Allâh would cause the day to be perpetual over you until the ‘Day of Resurrection’, is there a deity, other than Allâh, who could bring you night wherein you rest? Will you not then see?"
Say, "Have you ever pondered? If, till the Day of Judgment, Allah makes the day stand still constantly, is there another god besides Allah, who could fetch the night back for you, so you could rest in peace? Do you, then, not think at all
Say: "What would you think if Allâh would make the day perpetual over you until the Day of Resurrection, what god, other than Allâh, who will bring you the night wherein you can rest? Will you not then see?"
Say to them: "What if Allah cancels the night and extends daylight to the Day of Judgement, who is the Allah besides Him who will be able to restore for you the night in which you repose! Will you not open your minds' eyes! "
Say: “Have you considered if Allah were to make your daylight unending until Judgement Day; which god is there beside Allah to bring you night in which to rest? Do you not see?”
Ask ˹them also˺, “Imagine if Allah were to make the day perpetual for you until the Day of Judgment, which god other than Allah could bring you night to rest in? Will you not then see?”
Say: have you considered if Allah made the day continuous for you until the day of resurrection, what god other than Allah would bring you a night to rest in? Do you not then see?
Say: ‘Think! If God should give you perpetual day until the Day of Resurrection, what other god could bring you the night to rest in? Will you not see?‘
Say, "What if GOD made the daylight perpetual, until the Day of Resurrection? Which god, other than GOD, can provide you with a night for your rest? Do you not see?"
Say, "Just think, what if God should make daylight continuous for you until the Day of Resurrection, what god other than God could bring you the night in which to rest? Will you not see?"
Say, “Just think, what if God should make daylight continuous for you until the Day of Resurrection, what god other than God could bring you the night in which to rest? Will you not see?”
Say, “Have you seen? If Allah set up the day perpetual over you till The Resurrection Day, who is a god other than Allah will bring you with a night to rest in it? So, will you not be seeing?”
Say: �Have you thought, if Allah made the day everlasting for you till the Day of Resurrection, what god other than Allah shall bring you the night in which you rest? Do you not then see
Say: “Have you considered if God were to make the day perpetual over you, without break, till the Day of Resurrection, is there any deity other than God that could bring you a night in which to rest? Will you not, then, see?'
Say, "Will you consider this: If Allah were to make the Day last over you till the Resurrection Day, what god is there other than Allah, who can give you a Night in which you can rest? Will you not, then, see the Truth?"
Say: Tell me, if Allah were to make the day to continue incessantly on you till the day of resurrection, who is the god besides Allah that could bring you the night in which you take rest? Do you not then see
Say, `Tell me, if ALLAH should make the day to continue perpetually over you till the Day of Resurrection, what god is there other than ALLAH who could bring you night wherein you could rest? Will you not then see?
Say, “Have you considered: if God should make day come over you unceasingly until the Day of Resurrection, what god other than God would bring you night, that you might rest therein? Will you not, then, see?
Say: "Tell me! If Allah was to make the day last for ever for you till the Day of Judgment, which god is there other than Allah, can give you a night in which you can rest? Then will you not see?"
Say, “Have you considered: if God were to make the day continuous over you until Resurrection Day, which god, other than God, could bring you night for rest? Don’t you see?”
Say, 'Have you considered? Had God made the day perpetual over you until the Day of Resurrection, which god other than God will bring you night to rest in? Do you not see?'
Say, "Have you considered: if Allah should make for you the day continuous until the Day of Resurrection, what deity other than Allah could bring you a night in which you may rest? Then will you not see?"
Say, 'Have you considered, if God made for you the day endless until the Day of Resurrection, who is the god, besides God, to bring you night to rest therein? Will you not then see?'
Say: See ye? If God were to make the day perpetual over you to the Day of Judgment, what god is there other than God, who can give you a night in which ye can rest? Will ye not then see
Say: See ye? If Allah were to make the day perpetual over you to the Day of Judgment, what god is there other than Allah, who can give you a night in which ye can rest? Will ye not then see
وَمِن رَّحۡمَتِهِۦ جَعَلَ لَكُمُ ٱلَّیۡلَ وَٱلنَّهَارَ لِتَسۡكُنُوا۟ فِیهِ وَلِتَبۡتَغُوا۟ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ ٧٣
In His mercy He has given you night and day, so that you may rest and seek His bounty and be grateful.’
It is out of His Mercy that He has made for you the night so that you may rest in it, and the day so that you may seek His Bounty, in order that you may be grateful.
It is of His mercy He hath appointed for you night and day, that therein ye may have repose, and that ye may seek of His grace, and that haply ye may give thanks
Yet in His benevolence He made you night and day that you may rest and seek His bounty during them, and haply maybe grateful."
He formed the night and the day for you out of His grace so that you may rest (in the night) and ask for His favor (in the day) and be thankful (evaluate).
But part of His mercy is that He has made both night and day for you so that you can have your rest and seek His bounty, and so that hopefully you will be thankful.
Out of His mercy He has made for you the night and the day, that you may rest therein and that you may seek from His grace and so that you may give thanks
It is out of His Mercy that He has made for you the night and the day so that you may rest (during the night) and seek after His bounty (during the day), and that you may give thanks (to Him for both)
Behold! it is through His mercy that He has made the night and the day for you so that you may take rest therein and seek of His bounty and so that you may render (Him) thanks
Of His mercy He has appointed for you night and day, for you to repose in and seek after His bounty, that haply you will be thankful.
And He made the night and the day for you by His mercy in order for you to rest in it and to pursue His bounty, and you may be thankful.
The creation of the day and the night [caused by the earth’s spinning around its axle] is a Mercy of God (as without it the earth would not have been hospitable for mankind) so that you may settle down on earth, take advantage of the provision that God has provided for you and may be thankful
It is out of His mercy that He has made for you night and day, that you may rest therein, and that you may seek his grace, in order that you may be grateful
But out of His mercy, He has made for youpl night and day so that you may rest in it and seek of His grace, and that you may give thanks.
But of His mercy He has made for you the night and the day, that ye may rest therein, and crave of His grace, haply ye may give thanks
And with His mercy He made the night and day for you, so that you may rest during the night and seek His munificence during the day, and for you to be thankful
And out of His mercy, He has made the night and the day for you so that you may find rest in it and that you may seek from his favor and perhaps that you may be grateful.
Of his mercy He hath made for you the night and the day, that ye may rest in the one, and may seek to obtain provision for your selves of his abundance, by your industry, in the other; and that ye may give thanks
But of His mercy He has made for you the night and the day, that you may rest therein, and crave of His grace, per chance (or possibly) you may give thanks
In His Mercy He has appointed for you the night and the day, so that you can rest in it, and seek His bounty, in order that you will be thankful.
Of His mercy he hath made for you the night that ye may take your rest in it; and the day that ye may seek what ye need out of his bounteous supplies, and that ye may give thanks
And out of His Mercy: He has set for you the night and the day, so that you may rest therein (during the night) and so that you may seek of His Bounty (during the day) and in order that you pay (Him) thanks
And it is out of His mercy that He assigned for you the nighttime and the daytime that you rest in it and that you be looking for His grace and so that perhaps you will give thanks.
“It is out of His mercy that He has made night and day for you. [It is] so you may rest in it and so you may seek of His grace so you may be grateful.”
It is out of His mercy that He has made for you the night that you may rest in it, and the day that you may seek His bounty, so that you may render thanks.
It is out of His Mercy that He has made for you night and day that you may repose (during the night) and seek His Bounty (during the day) that you might be grateful
And out of His mercy He has made for you the night and the day, that you may rest therein, and that you may seek of His grace, and that you may give thanks
And it is from His mercy that He has made the night and the day for you, that you may rest therein and that you may seek of His grace, and that you may be grateful.”
And by His mercy He has made for you the night wherein to rest and the day to seek some of His provisions, and to be thankful
And it is out of His mercy that He has made night and day for you so that at night you may take rest and (during the day) you may seek His bounty (sustenance) and so that you may become grateful
And from His mercy is that He created for you the night and the day, in order to rest in it, and that you may seek of His provisions. And perhaps you may be appreciative
And from His mercy is that He created for you the night and the day; that you may reside in it, and that you may seek of His provisions; and perhaps you may be thankful
And from His mercy is that He created for you the night and the day; that you may reside in it, and that you may seek of His provisions; and perhaps you may be thankful.
And from His mercy, He made/put for you the night and the daytime, to be tranquil/settled in it, and to wish/desire from His grace/favour/blessing, and maybe/perhaps you thank/be grateful
For it is out of His grace that He has made for you the night and the day, so that you might rest therein as well as seek to obtain [what you need] of His bounty: and [He gave you all this] so that you might have cause to be grateful
And of His mercy He has made the night and the daytime for you to rest in, and to seek after His Grace, and that possibly you would thank (Him)
Of His mercy hath He appointed for you night and day, that therein ye may rest, and that ye may seek His bounty, and that haply ye may be thankful
He has made the night and day for you to rest as a mercy to you and seek His favor and that perhaps you will give Him thanks
And it is out of His mercy that He has made day and night for you, so that you may have rest in it, and so that you may search for His grace, and so that you may be grateful
Out of His ( divine) Clemency, He made for you the night and day so that you may rest therein, that you may seek of His bounty, and that you may show gratitude (to Him for His endless Blessings).
By His grace, He has created both for you: the night so you may have rest and peace, and the day so you may seek His bounties. Perhaps you would express gratitude
It is out of His Mercy, He has made for you the day and night so that you may rest therein, seek of His bounty and show gratitude.
But in mercy to you people He caused the night and the day to vary in duration and undergo constant alternation and successions* that you take your natural repose and recuperate** and be able to accomplish your objects sought after of His bounty to the end that your bosoms may hopefully surge forth and answer thanks
Through His kindness, He has made for you both night and day so you may rest in one and seek his bounty in the other, and be thankful.
It is out of His mercy that He has made for you the day and night so that you may rest ˹in the latter˺ and seek His bounty ˹in the former˺, and perhaps you will be grateful.
And of His mercy He made for you the night and the day so that you rest in it and seek of His favours and so that you are grateful.
Of His mercy He has given you the night to rest in, and the day that you may seek His bounty and give thanks
It is mercy from Him that He created for you the night and the day in order to rest (during the night), then seek His provisions (during the day), that you may be appreciative.
But, out of His mercy, He made the night and the day for you so that you may rest, and seek from His favor, and perhaps give thanks.
But, out of His mercy, He made the night and the day for you so that you may rest, and seek from His favor, and perhaps give thanks.
And among His mercy He set up for you the night and the day, to rest in it, and to seek from His bounty; and perhaps you may be thankful.
And it is out of His Mercy that He has made for you the night and the day, that you may rest therein, and that you may seek of His grace, and that you may give thank
It is out of His grace that He has made for you the night and the day, so that you might have rest and seek to obtain some of His bounty, and that you may have cause to be grateful.
For it is out of His Grace that He has made for you Night and Day - that you might rest therein, and that you may seek of His bounty - and so that you may be grateful
And out of His mercy He has made for you the night and the day, that you may rest therein, and that you may seek of His grace, and that you may give thanks
And of HIS mercy HE has made for you the night and the day, that you may rest therein and that you may seek of HIS bounty, and that you may be grateful
Out of His Mercy He made for you night and day, that you may rest therein, and that you may seek of His Bounty, and that haply you may give thanks
And it is from His Mercy that He has made for you night and day— That you may rest in it (the night), and that you may seek His Grace (in the day)— And so that you may be thankful
Out of His mercy, He made for you the night and the day, so you may rest therein, seek His bounty, and perhaps express gratitude.
It is out of His mercy that He made for you the night and the day, that you may rest in it, and seek some of His bounty; and that you may give thanks
And out of His mercy He made for you the night and the day that you may rest therein and [by day] seek from His bounty and [that] perhaps you will be grateful
And of His mercy He has made for you the night and the day, that you may rest therein, and that you may seek of His grace, and perhaps you may give thanks.
It is out of His Mercy that He has made for you Night and Day,- that ye may rest therein, and that ye may seek of his Grace;- and in order that ye may be grateful
It is out of His Mercy that He has made for you Night and Day,- that ye may rest therein, and that ye may seek of his Grace;- and in order that ye may be grateful
وَیَوۡمَ یُنَادِیهِمۡ فَیَقُولُ أَیۡنَ شُرَكَاۤءِیَ ٱلَّذِینَ كُنتُمۡ تَزۡعُمُونَ ٧٤
The Day will come when He will call out to them, saying, ‘Where are the partners you claimed for Me?’
And (remember) the Day when He will call them (worshipped other than Allah) and say: “Where are My (so-called) partners whom you used to assert?”
And on the Day whereon He shall call unto them and say: where are My associates whom ye were wont to assert
Upon a day He will call them and ask: "Where are they you imagined were My compeers?"
And He will call out to them at that time, “Where are those you assumed were My partners?”
On the Day when He summons them He will say, ´Where are they, those you claimed to be My associates?´
The day He will call out to them and say, ‘Where are My partners that you used to claim?’
A Day will come and He will call to those who associate partners with Him, saying: "Where now are those (beings, things, and powers) that you alleged to be My partners?"
And (let these disbelievers not forget) the day when He will call to them and say, `Where are My (so called) associated partners about whom you had many pretensions?
Upon the day when He shall call. to them, and He shall say, 'Where now are My associates whom you were asserting?
On a day when He calls them out, then He says: “Where are My partners, those whom you were claiming?”
The Day [will come when they have to feel the shame] when God will ask them: “Where are those associates of Mine that you fabricated [and worshipped ?]
The day that He will call on them, He will say, “Where are my partners whom you imagined to be such?
And on the day when He calls to them and says, “Where are My associates whom you used to claim?”
And the day when He shall call them and shall say, 'Where are my partners whom ye did pretend?
On the day when He will call to them – He will therefore proclaim, “Where are those partners of Mine, whom you had assumed?”
On the day that He will call them and He will say, “Where are those whom you used to claim to be my partners?”
On a certain day God shall call unto them, and shall say, where are my partners, which ye imagined to share the divine power with Me
And the day when He shall call them and say, "Where are my partners whom you did pretend were such?"
Upon that Day He will call to them saying: 'Now, where are those whom you alleged to be My associates?
One day God will call to them and say, "Where are my companions as ye supposed them
And the Day He will call them and will say: “Where are My partners whom you used to assert?”
And on a Day He will proclaim to them and say: Where are My ascribed associates whom you had been claiming?
On the day He will call on them, he will say, “Where are my partners you have imagined?”
They should be mindful of that Day when He will call them and ask: “Where are those deities whom you deemed My associates?”
(Let them bear in mind) that on that Day when He will call out to them saying: "Where are My associates, those whom you imagined to be so?"
And the day when He will call them and say: Where are My associates whom you pretended
And on (that) day He will call them and say, “Where are those whom you claimed (that they were) My partners?”
And on the Day when He will summon them and ask, "Where are My partners whom you imagined did exist?"
And the Day when He will call to them and say: ‘Where are they who you regarded as My partners and considered (gods)?
And the Day He will call them and Say: "Where are My partners whom you had claimed"
And the Day He will call them and say: "Where are My partners whom you had claimed?
And the Day He will call them and say: "Where are My partners whom you had claimed?"
And a day/time He calls them, so he says: "Where (are) my partners (with Me) those whom you were claiming/alleging ?"
AND ON THAT DAY He will call unto those [that shall have been arraigned before His judgment seat], and will ask: “Where, now, are those [beings or powers] whom you imagined to have a share in My divinity?”
And on the Day when He will call out to them, so He will say, "Where are My associates whom you were asserting?"
And on the Day when He shall call unto them and say: Where are My partners whom ye pretended
God will call the unbelievers on the Day of Judgment and ask them, "Where are your idols in which you had faith
And (remember) the Day when He (Allah) will call them (the disbelievers) and say, .Where are My ‘partners‘ you used to claim?
The day will come when He calls upon them, saying: "Where are My associates whom you used to allege?”
The day He summons them, He will ask, "Where are My partners _ those you counted on?"
And (mention) the day when He calls to them and say: "Where are My associates whom you used to allege?”
The Day shall come when He questions the infidels. He shall ask them: "Where are My partners whom you presumed they shared My divine nature and authority? "
On the Day that He calls them, saying: “Where are the partners that you ascribed to Me?”
And ˹watch for˺ the Day He will call to them, “Where are those you claimed were My associate-gods?”
And on the day He calls them and says: where are My associates whom you claimed?
On that day He will call out to them, saying: ‘Where are the gods whom you alleged to be My partners?‘
The day will come when He asks them, "Where are the idols you had fabricated to rank with Me?"
On the Day He will call them and say, "Where are those you used to claim as My partners?"
On the Day He will call them and say, “Where are those you used to claim as My partners?”
And on a Day when He will call them, and say, “Where are My associates whom you were claiming?”
And on the day when He shall call them and say: �Where are My partners whom you used to assert?
On that day, He will call to them and ask: 'Where are those whom you alleged to be My partners?'
And (think again) the Day He will call them, He will ask, "Where are My 'partners' whom you imagined?" (28:62)
And on the day when He shall call them and say: Where are those whom you deemed to be My associates
And on that day HE will call to them and say, `Where are those whom you alleged to be my associates?
And on the Day when He shall call out to them, He will say, “Where are My partners, those whom you claimed?
And the Day that when He will call to them, and He will say: "Where are My (so called) 'partners'? Whom you thought (to be of those)?"
On the Day He will summon them, He will question, “Where are those you alleged were My ‘partners’?”
On the Day when He will call to them, and say, 'Where are My associates whom you used to claim?'
And [warn of] the Day He will call them and say, "Where are my 'partners' which you used to claim?"
And the day He shall call them and shall say, 'Where are My partners whom you used to claim?'
The Day that He will call on them, He will say: "Where are my 'partners'? whom ye imagined (to be such)?"
The Day that He will call on them, He will say: "Where are my 'partners'? whom ye imagined (to be such)?"
وَنَزَعۡنَا مِن كُلِّ أُمَّةࣲ شَهِیدࣰا فَقُلۡنَا هَاتُوا۟ بُرۡهَـٰنَكُمۡ فَعَلِمُوۤا۟ أَنَّ ٱلۡحَقَّ لِلَّهِ وَضَلَّ عَنۡهُم مَّا كَانُوا۟ یَفۡتَرُونَ ٧٥
We shall call a witness from every community, and say, ‘Produce your evidence,’ and then they will know that truth belongs to God alone; the gods they invented will forsake them
And We will take out a witness from every nation and say: “Bring your proof (of other deities).” Then they shall know that the truth is with Allah and (false deities) will disappear from them which they invented.
We shall take out from every community a witness and We shall say: come forth with your proof; then they shall know that the truth was Allah's, and astray will go from them that which they were wont to fabricate
And We shall single out one witness from each community and say: "Bring your proof." Then will they know that God's is the judgement, and what they contrived will avail them not in the least
And We will extract a witness (a Rasul) from every community and say, “Bring your definite proof!” And they will know that the Truth belongs to Allah! And all the things they invented will be lost from them!
We will drag out a witness from each nation and will say, ´Produce your evidence!´ They will know then that the truth is with Allah and that what they invented has forsaken them.
We shall draw from every nation a witness and say, ‘Produce your evidence.’ Then they will know that all reality belongs to Allah and what they used to fabricate will forsake them
And We will take out from every community a witness (the Messenger sent to them), and will say (to those who rejected the Messengers): "Produce your evidence (for your claim that God has partners)!" Then they will know that all truth rests with God and that it is only God Who has the absolute right (to Divinity and Lordship); and all (the false deities) that they fabricated besides God will fail them
And We shall (on that day) bring out a witness from every people and then say (to the polytheist), `Bring a clear proof of your claim.' Then they will know that the true right (to Godhood) only belongs to Allah and all (their false deities) that they used to forge will be lost to them
And We shall draw out from every nation a witness, and say, 'Produce your proof!' Then will they know that Truth is God's, and there shall go astray from them that they were forging
And We pull out a witness from every group, then We say: “Bring your proof.” Then they will know that the truth belongs to God, and what they used to fabricate has abandoned them.
On that Day, a representative of each nation will be asked: “Present your excuses for your behavior.” They will then realize how wrong they have been and their fabrications will disappear forever
And from each people will We draw a witness, and We will say, “Produce your proof.” Then they will know that the truth is for God, and the lies which they invented, will leave them in the lurch
And We drew out from every community a witness, then said, “Produce your proof,” so they realized that the truth belongs to Allah, and whatever they used to fabricate strayed away from them.
And we will pluck from every nation a witness; and we will say, 'Bring your proof and know that the truth is God's;' and that which they had devised shall stray away from them
And We shall proclaim taking out a witness from each group, “Bring your proof” – so they will realise that the Truth (Right) is for Allah, and they will lose all that they had fabricated
And out of every nation We shall draw a witness and We shall say, “Bring your proof” then they will know that the truth is all for Allah and all that they used to contrive will go amiss from them.
And We will produce a witness out of every nation, and will say, bring hither your proof of what ye have asserted. And they shall know that the right is God's alone; and the deities which they have devised shall abandon them
And We will pluck from every nation a witness; and We will say, "Bring your proof and know that the truth belongs to Allah". And that which they had devised shall stray away from them
From every nation We will bring a witness, and We shall say to them: 'Produce your proof! ' Then they shall know the truth is with Allah, and their own fabrications will forsake them
And we will bring up a witness out of every nation and say, "Bring your proofs." And they shall know that the truth is with God alone, and the gods of their own devising shall desert them
And We drew out from every community a Witness (who used to propagate Al-Kitab unto them), then We said (to these Witnesses) “Bring your Burhan — so (now) the people realised that Al-Haqq (The Truth) proceeds only from Allah; and disappeared from them what they used to invent (as gods, in addition to God)
And We will tear out a witness from every community and We will say: Prepare your proof. Then, they will know that The Truth is with God and will go astray from them what they had been devising.
From each people, We will choose a witness. We will say, “Produce your evidence.” They will then know that truth is with Allah. What they have invented will forsake them.
And We shall bring forth a witness from every nation and ask: “Bring your proof about other deities besides Me." Then they shall come to know that in reality there is only One God, Allah, and gods of their own inventions have left them in the lurch."
And from each people We shall draw a witness, and shall say to them: "Do produce your evidence now." Then they shall know that the Truth is with Allah alone, and the lies which they had invented will forsake them
And We shall draw forth from among every nation a witness and say: Bring your proof. Then shall they know that the Truth is Allah’s and that which they forged will fail them
And We will bring out from every community a witness, then We will say, “(All of you) bring your proof.” Then they will know that the truth is Allah’s, and that which they used to forge will go away from them.
And We shall take out from every community a witness and then say, "Produce your proof." They will then know that the Truth is for Allah, and all that they invented will have abandoned them
And We shall take out from every community a witness, and We shall then say (to the disbelievers): ‘Bring your proof.’ Then they will know that the truth belongs to Allah, and all (the lies) they used to invent will disappear from them
And We will extract from every nation a witness, then We will Say: "Bring forth your proof." They will then realise that all truth belongs with God, and what they had invented will abandon them
And We will extract from every nation a witness, then We will say: "Bring forth your proof." They will then realize that all truth belongs with God, and what they had invented will abandon them
And We will extract from every nation a witness, then We will say: "Bring forth your proof." They will then realize that all truth belongs with God, and what they had invented will abandon them.
And We removed/pulled away from every nation/generation/century, a witness/testifier , so We said: "Bring/give your proof/evidence." So they knew that the truth (is) to God, and what they were making/fabricating , (was) wasted/lost from them
And [they will remain silent: for by then] We will have called forth witnesses from within every community, and will have said [unto the sinners]: “Produce an evidence for what you have been claiming!” And so they will come to understand that all truth is God’s [alone]; and all their false imagery will have forsaken them
And We will draw out from every nation a constant witness, so We will say, "Offer your proof!" Then will they know that to Allah belongs the Truth, and (there) will be lost from (Literally: err from them) them whatever they were fabricating
And We shall take out from every nation a witness and We shall say: Bring your proof. Then they will know that Allah hath the Truth, and all that they invented will have failed them
We shall call from every nation a witness and shall ask them to bring proof (in support of their belief). They will know that truth belongs to God and that whatever they had falsely invented has abandoned them
And We will draw out a witness from every community (to prove their disbelief) and will say, .Bring your proof. Then they will know that truth is from Allah, and all that they used to forge shall vanish from them
We shall pick out from every nation a witness, and We shall say: "Bring your proofs (that will support your allegation that Allâh has partners)!" Then they will come to know that the truth is with Allâh (Alone), and all (the mythological deities) which they have mythologized will fail them.
From each generation We will bring out a witness, and We will say, "Present your proof!" There, they will know for sure that the absolute truth belongs to Allah. All the lies they make up will disappear
And We shall pick out from every nation a witness, then We shall say: "Bring your proof!" Then they will come to know that the truth belongs to Allâh, and whatever they invented will fail them.
And We will call to witness one from each nation (the Messenger) to give evidence in relation to the worldly matters and We will question the infidels- as to their proof of the validity of their gods whom they had incorporated with Allah! But they shall fail to advance any proof and they shall realize that Allah alone is and has always been the Truth personified. Here and now they are renounced and forsaken by those whom they presumed to share with Him His divine nature and supremacy; they have failed their expectations
On that Day, We shall take from each community a witness and say, “Fetch Me your proof,” so they know the truth belongs to Allah, and that whatever they invented has deserted them
And We will bring forth a witness from every faith-community and ask ˹the polytheists˺, “Show ˹Us˺ your proof.” Then they will ˹come to˺ know that the truth is with Allah ˹alone˺. And whatever ˹gods˺ they fabricated will fail them.
And We take a witness from each community, then say: bring your proof, then they know that the truth belongs to Allah and what they used to invent deserts them.
From each community We will seize a witness, and We shall say: ‘Show Us your proof.‘ Then shall they learn that the Truth is God‘s, and the deities of their own invention will forsake them
We will select from every community a witness, then say, "Present your proof." They will realize then that all truth belongs with GOD, while the idols they had fabricated will abandon them.
We will pull out a witness from every nation and say, "Produce your evidence." They will then know that the Truth belongs to God alone, and [the gods] they have invented have forsaken them.
We will pull out a witness from every nation and say, “Produce your evidence.” They will then know that the Truth belongs to God alone, and [the gods] they have invented have forsaken them.
And We took off from every community, a witness, So We said, “Bring your evidence.” So, they knew that the right is for Allah, and strayed about them, what they were slandering.
And We will draw forth from every nation a witness, and say: �Bring you your proof!� Then shall they know that the Truth is Allah�s, and that which they used to forge shall depart from them
We shall draw from each community a witness, and We shall then say [to the unbelievers]: “Produce your evidence!' They will then come to realize that all truth belongs to God alone, and all the falsehood they invented will forsake them.
And from every community We shall draw a witness (their Prophet) and We shall say to the rejecters, "Bring your proof for what you used to claim." Then shall they know that the Truth is indeed with Allah, and all they used to fabricate will forsake them
And We will draw forth from among every nation a witness and say: Bring your proof; then shall they know that the truth is Allah's, and that which they forged shall depart from them
And WE shall take out from every people a witness and WE shall say, `Bring your proof.' Then they will know that the truth belongs to ALLAH alone. And that which they used to forge will all be lost unto them
And We shall draw forth from every community a witness, and say, “Bring your proof.” Then they will know that the truth belongs to God. And that which they used to fabricate will forsake them
And from each people, We will draw a witness, and We shall say: "Produce your proof:" Then shall they know that the Truth is with Allah (Alone), and the (lies) that they had invented will leave them in the bad situation
We will extract from every nation a witness and say, “Present your evidence.” Then they will realize that the truth is God’s alone, and the lies they fabricated will abandon them.
And We will draw out from every community a witness, and say, 'Produce your evidence.' Then they will realize that the truth is God's, and those they used to invent have forsaken them
And We will extract from every nation a witness and say, "Produce your proof," and they will know that the truth belongs to Allah , and lost from them is that which they used to invent
And We will draw out from every nation a witness; and We will say, 'Bring your proof,' Then they will know that the truth is God's; and what they used to forge will go astray from them.
And from each people shall We draw a witness, and We shall say: "Produce your Proof": then shall they know that the Truth is in God (alone), and the (lies) which they invented will leave them in lurch
And from each people shall We draw a witness, and We shall say: "Produce your Proof": then shall they know that the Truth is in Allah (alone), and the (lies) which they invented will leave them in lurch
8
Korah's wealth ruins him
۞ إِنَّ قَـٰرُونَ كَانَ مِن قَوۡمِ مُوسَىٰ فَبَغَىٰ عَلَیۡهِمۡۖ وَءَاتَیۡنَـٰهُ مِنَ ٱلۡكُنُوزِ مَاۤ إِنَّ مَفَاتِحَهُۥ لَتَنُوۤأُ بِٱلۡعُصۡبَةِ أُو۟لِی ٱلۡقُوَّةِ إِذۡ قَالَ لَهُۥ قَوۡمُهُۥ لَا تَفۡرَحۡۖ إِنَّ ٱللَّهَ لَا یُحِبُّ ٱلۡفَرِحِینَ ٧٦
Qarun was one of Moses’ people, but he oppressed them. We had given him such treasures that even their keys would have weighed down a whole company of strong men. His people said to him, ‘Do not gloat, for God does not like people who gloat
Surely, Korah was one of the people of Moses, but he behaved arrogantly towards them. And We gave him such treasures that indeed their keys were a burden to a group of strong men. When his people said to him: “Don’t be glad. Surely! Allah does not like those who exult (jubilant with riches and ungrateful).
Verily Qarun was of the people of Musa; then he behaved arrogantly toward them. And We had vouchsafed him of the treasures whereof the keys would have weighed down a band of strong men. Recall what time his people said unto him: exult not; verily God loveth not the exultant
Verily Qarun was of Moses' people, but he began to oppress them. We had given him treasures, so many that a team of wrestlers could hardly lift their keys. His people said to him: "Do not be exultant. God does not like those who exult
Indeed, Qarun was from the people of Moses but he transgressed and did wrong to them... We had given them such treasures that even their keys would have burdened a group of strong men... And when his fellow citizens said to them, “Do not exult, indeed Allah does not like those who exult and go to extremes.”
Qarun was one of the people of Musa but he lorded it over them. We gave him treasures, the keys alone to which were a heavy weight for a party of strong men. When his people said to him, ´Do not gloat. Allah does not love people who gloat.
Korah indeed belonged to the people of Moses, but he bullied them. We had given him so much treasures that their keys indeed proved heavy for a band of stalwarts. When his people said to him, ‘Do not exult! Indeed Allah does not like the exultant
Qarun (Korah) was one of Moses’ people, but he betrayed and oppressed them. We had granted him such great treasures that their very keys alone were too heavy a burden for a company of strong people. Even his people warned him: "Do not exult in your wealth; surely God does not love those who exult
Verily, Korah belonged to the tribe of Moses (- the Israelites) but he rose against them (- his own people). We had given him so much riches that his hoarded wealth would have weighed down a party of strong men. (Recall the time) when his people said to him, `Do not exult too much for Allah surely does not love those who exult beyond measure
Now Korah was of the people of Moses; he became insolent to them, for We had given him treasures such that the very keys of them were too heavy a burden for a company of men endowed with strength. When his people said to him, 'Do not exult; God loves not those that exult
Indeed Qarun (Korah) was among Moses’ people, and he was unjust toward them. And We gave him (so much) of the treasures that their keys were too heavy for a group of strong men. When his people said to him: “Do not be overjoyed, indeed God does not like those who are overjoyed,
Those who are after nothing but gathering the wealth are reminded of the story of] Korah who was of the people of Moses. He became arrogant (and stingy) and rebelled against his Lord’s commandments (generosity, charity, decency, etc.) I (God) had given him so many treasures that their very keys were almost too heavy for a band of strong men. His people advised him: “Do not be so arrogant; God does not like the arrogant people.”
Qarun was indeed of the people of Moses, but he acted insolently towards them. Such were the treasure We bestowed on him, and its keys would have been a burden even to a body of strong men. Behold, his people said to him, “Exult not, for God does not love those who exult in riches
Indeed, Qarun was of the people of Moses, but he oppressed them. And We had given him treasures, the keys of which would weigh down a band of strong men. Recall when his people said to him, “Do not exult; surely, Allah does not love the exultant.
Verily, Korah was of the people of Moses, and he was outrageous against them; and we gave him treasuries of which the keys would bear down a band of men endowed with strength. When his people said to him, 'Exult not; verily, God loves not those who exult
Indeed Qaroon was from the people of Moosa - he then oppressed them; and We gave him so many treasures that their keys were a heavy burden for a strong group; when his people said to him, “Do not show off - indeed Allah does not like the boastful.”
Lo! Qarun was of the people of Moses but he trespassed upon them and We did give him from the treasures such that the keys thereof will weigh heavy on a band of strong men. When his people said unto him, “Do not exult. For truly Allah loves not those who are exultant
Karun was of the people of Moses; but he behaved insolently towards them: For We had given him so much treasure, that his keys would have loaded several strong men. When his people said unto Him, rejoice not immoderately; for God loveth not those who rejoice in their riches immoderately
Qarun (Korah) was of the people of Moses, but he behaved insolently (oppressed them); and We gave him so much treasure that the keys thereof would have been a burden on men endowed with strength. When his people said to him, "Exult not; verily, Allah loves not those who exult in riches,
. Korah was one of Moses' nation. But he was insolent to them, for We had given him such treasures that their very keys were too heavy a burden for even the strong. His people said to him: 'Do not exult; Allah does not love the boastful
Now Korah was of the people of Moses: but he behaved haughtily toward them; for we had given him such treasure that its keys would have burdened a company of men of strength. When his people said to him, "Exult not, for God loveth not those who exult
Surely, Qarun (Korah) was of the nation of Musa, but he behaved arrogantly against them. And We gave him of the treasures to an extent that surely the keys to it would indeed be a burden to a band of men (who may even be) possessors of (much) physical strength. When his nation said to him: “Do not enjoy (in luxuries, extravagance and fun). Verily, Allah does not like those who indulge in (un-called for) enjoyment
Truly, Korah had been of the folk of Moses, but he was insolent towards them. And We gave him of the treasures which truly, the keys of it were a heavy ordeal to many imbued with strength. Mention when His folk said to him: Exult not. Truly, God loves not the exultant.
Indeed, Korah was one of the people of Moses, but he was arrogant toward them. We had bestowed treasures on him –so many that just the keys would have been a burden to a group of strong men. His people said to him, “Do not be so proud. Allah does not love those who gloat.
The fact is that Qarün (Korah) was one of Musa’s people, but he rebelled against them. We had given him such treasures that their very keys were a heavy burden to a band of strong men. When his people said to him: “Do not exult, for Allah does not love the exultant.
To be sure, Qarun (Korah) was one of Moses´ people; then he transgressed against them. We had bestowed on him such treasure that their very keys would have been raised with difficulty by a whole group of strong people. Once when his people said to him: "Do not exult, for Allah does not love those who exult (in their riches)
Korah was surely of the people of Moses, but he oppressed them, and We gave him treasures, so much so that his hoards of wealth would weight down a body of strong men. When his people said to him: Exult not; surely Allah loves not the exultant
Qaroon was certainly from among the people of Musa but he oppressed them. And We had given him so much from the treasures, that their keys would have been a burden (even) for a strong group of men possessing strength. When his people said to him, “Do not exult, Allah certainly does not like those who are exultant,
Korah [Qaroon] was indeed of Moses' people, but then he behaved arrogantly with them. And We had given him so much of treasure that the keys thereof would certainly have been a burden for a company of strong men. His people once told him, "Exult not! Allah does indeed not love the exultant."
No doubt Qarun (Korah) was of the people of Musa (Moses) but he oppressed them. And We gave him so much of treasures that it was hard for a powerful party of strong men to (carry) his keys whilst his people said to him: ‘Do not be arrogant and conceited (out of rejoicing). Verily, Allah does not like those who gloat
Qaaroon was from among Moses' people, but he betrayed them. And We gave him such treasures that the keys thereof were almost too heavy for the strongest person. His people said to him: "Do not become too happy, for God does not like such kind of joy."
Qaroon was from among the people of Moses, but he betrayed them. And We gave him such treasures that the keys thereof were almost too heavy for the strongest person.His people said to him: "Do not glee, for God does not love the gleeful.
Qaroon was from among the people of Moses, but he betrayed them. And We gave him such treasures that the keys thereof were almost too heavy for the strongest person. His people said to him: "Do not glee, for God does not like the gleeful."
That (E) Qaroon/Korah was from Moses' nation, so he oppressed/transgressed on them, and We gave/brought him from the treasures what that (E) its keys (is a) burdensome weight (E) with (for) the group/band/company of strength/power , when his nation said to him: "Do not rejoice/delight , that (E) God does not love/like the rejoiced/delighted ."
[NOW,] BEHOLD, Qarun was one of the people of Moses; but he arrogantly exalted himself above them - simply because We had granted him such riches that his treasure-chests alone would surely have been too heavy a burden for a troop of ten men or even more. When [they perceived his arrogance,] his people said unto him: “Exult not [in thy wealth], for, verily, God does not love those who exult [in things vain]
Surely Qarun (Korah) was of the people of Musa, (Moses) yet he was inequitable to them. And We brought him hoardings such that the (very) keys of them would indeed overburden a band (of men) endowed with power. As his people said to him, "Do not exult; surely Allah does not love the exultant
Now Korah was of Moses' folk, but he oppressed them; and We gave him so much treasure that the stores thereof would verily have been a burden for a troop of mighty men. When his own folk said unto him: Exult not; lo! Allah loveth not the exultant
Korah was a man from the people of Moses. This man rebelled against them. We had given him so much treasure that the keys of the stores of his treasures could hardly even be carried by a group of strong people. His people told him, "Do not be proud of your wealth; God does not love those who are proudly happy of their wealth
Indeed Qarun was from the people of Musa, then he rebelled against them. And We had given to him such treasures as their keys would weigh too heavy for a strong group of people. (Remember) when his people said to him, .Do not exult. Surely, Allah does not like the exultant
Indeed, Korah was of the people of ‘Moses’, but he tyrannized them. We had granted him such great treasures whose keys would burden a band of strong men. His people said unto him: "Do not express much happiness about your wealth (& forget to express your gratitude to Allâh for His Blessings). Indeed, Allâh demonstrates not his own love for the ones who are jubilant.
Qaroon belonged to the people of Musa, but he turned traitor against his own people. We had granted him so many treasures. Carrying all the keys of these treasures would wear down even a band of strong men. His people said to him, "Do not let it go to your head. Indeed, Allah does not like those who gloat and flaunt."
Verily, Korah belonged to the people of Moses, but acted haughtily toward them. And We had granted him such great treasures whose keys would burden a band of strong men. His people said to him: "Don’t express much happiness about your wealth (& forget to express your gratitude to Allâh). Indeed, Allâh doesn’t demonstrate His own love for the exultant.
Qarun was a Hebrew of the people of Mussa (possibly a cousin), one who exercised iniquity and injustice toward his people. We made all grace abound in him. We bestowed on him such immense treasures that the keys (of the chambers where the treasures were hidden) would have been an immense burden for a host of strong men to carry (were a burden for three hundred mules). His people said to him: "Do not rejoice boastingly, for Allah does not like those who boast` vaingloriously of what they are made to possess"
Qarun was from Musa’s people, but unkind to them. We gave him so much treasure that the keys alone would have weighed down a dozen or so strong men. His people told him, “Do not be proud of your wealth. Allah dislikes those who brag.
Indeed, Korah was from the people of Moses, but he behaved arrogantly towards them. We had granted him such treasures that even their keys would burden a group of strong men. ˹Some of˺ his people advised him, “Do not be prideful! Surely Allah does not like the prideful.
Qarun (Korah) was of the people of Musa (Moses) but transgressed against them, and We gave him treasures whose keys weighed down a strong camel, when his people said to him: do not show off, Allah does not love the show-offs.
Korah¹ was one of Moses‘ people, but he treated them unjustly. We had given him such treasures that their very keys would have weighed down a band of sturdy men. His people said to him: ‘Do not exult; God does not love the exultant
Qaaroon (the slave driver) was one of Moses' people who betrayed them and oppressed them. We gave him so many treasures that the keys thereof were almost too heavy for the strongest hand. His people said to him, "Do not be so arrogant; GOD does not love those who are arrogant.
Korah was one of Moses' people, but he exploited them. We allowed him to have treasures, the keys to which would burden even a band of strong men. When his people told him, "Don't gloat . God does not like it, when people gloat,
Korah was one of Moses’ people, but he exploited them. We allowed him to have treasures, the keys to which would burden even a band of strong men. When his people told him, “Don’t gloat. God does not like it when people gloat.
Surely Quaroon was among Moses’s kinfolk, so he transgressed over them. And We had given him among the treasures, whose keys would burden, with a band of the power possessors. When his kinfolk said to him, “Do not rejoice; Allah does not love the rejoicing ones.
Verily Korah was of the people of Moses, but he oppressed them; and We had given him of the treasures so much that its keys would have been a burden to a company of men endowed with strength. Once his people said to him: �Do not exult, for Allah does not love the exultant�
QÄrÅ«n [or Korah] was one of the people of Moses, but he treated them unjustly. We had granted him such treasures that their very keys would have been too heavy a burden for a band of strong men. His people said to him: 'Do not exult [in your riches]; for God does not love those who are exultant.
Now, behold, Qaroon (Korah) was one of the people of Moses but he exalted himself and oppressed them (his own Hebrews). We had granted him such riches that his treasure-chests alone would have been a burden for a body of strong men ('miftah = key. 'maftah = chest under lock and key). Behold, his people said to him, "Exult not, for Allah does not love those who exult (in riches)." (Korah, a cousin of Moses, was the chief slave driver for Pharaoh, and for his wealth and advisory position he was next in power only to Pharaoh, and equal to Haman. Historically, this legendary "Trio" of despotism + priesthood + capitalism, has always joined hands in the exploitation of the masses)
Surely Qaroun was of the people of Musa, but he rebelled against them, and We had given him of the treasures, so much so that his hoards of wealth would certainly weigh down a company of men possessed of great strength. When his people said to him: Do not exult, surely Allah does not love the exultant
Verily, Korah was of the people of Moses, but he behaved tyrannically towards them. And WE had given him treasures of hoarded wealth so much that the keys thereof would have weighed down a party of strong men. When his people said to him, `Exult not, surely ALLAH loves not those who exult
Truly Korah was of the people of Moses, but he transgressed against them. And We gave him such treasure that the keys to it would be a heavy burden for a group of strong men. [Remember] when his people said to him, “Exult not! Surely God loves not the exultant
Verily, Qarun (Qaroon) was from the people of Musa (Moses); But he acted rudely towards them: The treasures We had given to him were such that just their very keys would have been a burden to a group of strong men; "Remember", his (Qaroon’s) people said to him: "Do not feel overjoyed, because Allah does not love those who are joyful (in their wealth)
Korah was of Moses’ people, but he oppressed them. We had given him such treasures that their keys would burden a group of strong men. When his people said to him, “Don’t rejoice; God doesn’t love the exultant.
Quaroon belonged to the clan of Moses, but he oppressed them. We had given him treasures, the keys of which would weigh down a group of strong men. His people said to him, 'Do not exult; God does not love the exultant
Indeed, Qarun was from the people of Moses, but he tyrannized them. And We gave him of treasures whose keys would burden a band of strong men; thereupon his people said to him, "Do not exult. Indeed, Allah does not like the exultant
Indeed, Korah was of the people of Moses, and he was outrageous against them; and We gave him of the treasures what indeed its keys would surely weigh down the band, possessors of strength. When his people said to him, 'Do not exult; indeed, God does not love those who exult.
Qarun was doubtless, of the people of Moses; but he acted insolently towards them: such were the treasures We had bestowed on him that their very keys would have been a burden to a body of strong men, behold, his people said to him: "Exult not , for God loveth not those who exult (in riches)
Qarun was doubtless, of the people of Moses; but he acted insolently towards them: such were the treasures We had bestowed on him that their very keys would have been a burden to a body of strong men, behold, his people said to him: "Exult not, for Allah loveth not those who exult (in riches)
وَٱبۡتَغِ فِیمَاۤ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلۡءَاخِرَةَۖ وَلَا تَنسَ نَصِیبَكَ مِنَ ٱلدُّنۡیَاۖ وَأَحۡسِن كَمَاۤ أَحۡسَنَ ٱللَّهُ إِلَیۡكَۖ وَلَا تَبۡغِ ٱلۡفَسَادَ فِی ٱلۡأَرۡضِۖ إِنَّ ٱللَّهَ لَا یُحِبُّ ٱلۡمُفۡسِدِینَ ٧٧
Seek the life to come by means of what God has granted you, but do not neglect your rightful share in this world. Do good to others as God has done good to you. Do not seek to spread corruption in the land, for God does not love those who do this,’
Rather seek, with that (wealth) which Allah has given you, the home of the Hereafter, and don’t forget your portion of this world. Do good (to others) as Allah has been good to you and don’t seek mischief in the land. Surely, Allah does not like the mischief-makers.”
And seek the abode of the Hereafter with that which God hath vouchsafed thee, and forget not thy portion in the World, and be thou bounteous even as God hath been bounteous unto thee, and seek not corruption in the earth; verily Allah loveth not corrupters
So seek the abode of the Hereafter through what God has given you, and do not forget your part in this world. Do good to others as God has done good to you, and do not try to spread corruption in the land. Surely God does not like corrupters."
“Seek the (things that will enable you to attain the) abode of the future from what Allah has bestowed to you, and do not forget to take your portion of the world! And do good unto others just as Allah does good unto you! Do not cause corruption in the land! Indeed, Allah does not like those who cause corruption!”
Seek the abode of the Next World with what Allah has given you, without forgetting your portion of this world. And do good as Allah has been good to you. And do not seek to cause corruption in the earth. Allah does not love corrupters.´
By the means of what Allah has given you, seek the abode of the Hereafter, while not forgetting your share of this world. Be good [to others] just as Allah has been good to you, and do not try to cause corruption in the land. Indeed Allah does not like the agents of corruption.’
"But seek, by means of what God has granted you, the abode of the Hereafter (by spending in alms and other good causes), without forgetting your share (which God has appointed) in this world. Do good to others as God has done good to you (out of His pure grace). Do not seek corruption and mischief in the land, for God does not love those who cause corruption and make mischief."
`And seek the home of the Hereafter by means of that which Allah has given you. And do not neglect (to acquire) your portion (of righteous deeds) in the present life. And do good to others as Allah has done good to you. And do not seek to promote evil in the land, for Allah does not love the evil doers who create mischief.
but seek, amidst that which God has given thee, the Last Abode, and forget not thy portion of the present world; and do good, as God has been good to thee.' And seek not to work corruption in the earth; surely God loves not the workers of corruption.
and pursue the home of the Hereafter by what God has given you, and do not forget your share of this world, and do good as God did good to you, and do not pursue corruption in the land, indeed God does not like the corruptors.”
Then they said: “Use your wealth, which is given to you by God at first place, as a mean to please God and secure your life in Hereafter without neglecting your fair share of this world. Be good to the others as God has been good to you and do not spread corruption on earth as God does not like the corrupt people.”
“But seek with the wealth which God has bestowed on you, the home of the hereafter, but do not forget your share in the present, but do good, as God has been good to you, and do not seek opportunities to do wrong in the land, for God does not love those who do wrong.
And seek in whatever Allah has brought yousg the Home of the Hereafter, and do not forget your share of the Earlier (Life) , and do good as Allah has done good to you, and do not seek corruption in the land; indeed, Allah does not like the corrupters.”
but crave, through what God has given thee, the future abode; and forget not thy portion in this world, and do good, as God has done good to thee; and seek not evil doing in the earth; verily, God loves not the evildoers!
“And seek the abode of the Hereafter with the wealth that Allah has given you, and do not forget your part in this world, and do favours (to others) the way Allah has favoured you, and do not seek to cause turmoil in the earth; indeed Allah does not like the mischievous.”
and seek the home of the hereafter out of that which Allah has bestowed on you but forget not your share from the life of this world. And be good [unto others] as Allah has been good unto you and seek not the corruption in the earth, for truly Allah loves not the corruptors.
But seek to attain, by means of the wealth which God hath given thee, the future mansion of paradise. And forget not thy portion in this world; but be thou bounteous unto others, as God hath been bounteous unto thee: And seek not to act corruptly in the earth; for God loveth not the corrupt doers
"But seek the abode of the Hereafter through what Allah has given you, and forget not your portion in this world, and do good as Allah has done good to you; and seek not corruption in the earth; verily, Allah loves not corrupters."
But seek, in that which Allah has given you to attain the Everlasting residence. Do not forget your share in this world. Do good, as Allah has been good to you, and do not corrupt in the land, Allah does not love those who corrupt
But seek, by means of what God hath given thee, to attain the future Mansion; and neglect not thy part in this world, but be bounteous to others as God hath been bounteous to thee, and seek not to commit excesses on the earth; for God loveth not those who commit excesses:"
Rather, seek in that what Allah has bestowed unto you, the Home in the Hereafter; and neglect not your share from this world, and do good in perfection (without expecting a counter reward from men) as Allah has done good to you, and seek not mischief in the land .
Look for what God gave thee for the Last Abode. And forget not thy share of the present and do good even as God did good to thee. And be not insolent, corrupting in and on the earth. Truly, God loves not the ones who make corruption.
“Instead, seek what Allah has bestowed on you in the home of the hereafter. Do not forget the blessings of this world, but do goodness as Allah has been good to you. Do not run after sin in the land. Allah does not love the sinners.”
Rather seek, by means of what Allah has given you, to attain the abode of the hereafter, while not neglecting your share in this world. Be good to others as Allah has been good to you, and do not seek mischief in the land, for Allah does not love the mischief mongers."
Seek by means of the wealth that Allah has granted you the Abode of the Hereafter, but forget not your share in this world and do good as Allah has been good to you and do not strive to create mischief in the land, for Allah loves not those who create mischief."
And seek the abode of the Hereafter by means of what Allah has given thee, and neglect not thy portion of the world, and do good (to others) as Allah has done good to thee, and seek not to make mischief in the land. Surely Allah loves not the mischief-makers
but seek the home of the hereafter through that which Allah has given you, and do not forget your portion of the world, and do good (to others) as Allah has done good to you, and do not seek to cause corruption in the earth, Allah certainly does not like those who are corrupt.”
"And seek the abode of the Hereafter in what Allah has given you and forget not what you have got of this world. And be you kind even as Allah has been kind to you, and seek not the spread of corruption in the earth. Allah does not indeed love those who indulge in corruption."
And seek the home of the Hereafter with what (wealth) Allah has given you, and (also) do not forget your share of the world. And do (such) good (to the people) as Allah has done good to you. But do not look for (ways to spread) evil and terror in the land (through oppression, accumulation of wealth and exploitation). Surely, Allah does not like those who violate peace.
"And seek with the provisions bestowed upon you by God the abode of the Hereafter, and do not forget your share in this world, and do good as God has done good to you. And do not seek corruption in the land. God does not like the corruptors."
"And seek with the provisions bestowed upon you by God the abode of the Hereafter, and do not forget your share in this world, and do good as God has done good to you. And do not seek corruption in the land. God does not love the corrupters.
And seek with the provisions bestowed upon you by God the abode of the Hereafter, and do not forget your share in this world, and do good as God has done good to you. And do not seek corruption in the land. God does not like the corrupters.
And wish/desire in what God gave you, the home/house (of) the end (other life), and do not forget your share/fortune in the present world, and do good deeds (give charity) as/like God did good to you, and do not wish/desire the corruption in the land/Planet Earth, that (E) God does not love/like the corrupting/disordering
Seek instead, by means of what God has granted thee, [the good of] the life to come, without forgetting, withal, thine own [rightful] share in this world; and do good [unto others] as God has done good unto thee; and seek not to spread corruption on earth: for, verily, God does not love the spreaders of corruption!”
And seek, in whatever Allah has brought you, the Last Home, and do not forget your assignment of the present (life); (Literally: the lowly "life", i.e., the life of this world) and be fair (to others) as Allah has been fair to you. And do not inequitably seek to work corruption in the land; surely Allah does not love the corruptors."
But seek the abode of the Hereafter in that which Allah hath given thee and neglect not thy portion of the world, and be thou kind even as Allah hath been kind to thee, and seek not corruption in the earth; lo! Allah loveth not corrupters
Seek the gains of the life to come through your wealth without ignoring your share of this life. Do favors to others just as God has done favors to you. Do not commit evil in the land for God does not love the evil-doers."
And seek the (betterment of) the Ultimate Abode with what Allah has given to you, and do not neglect your share from this world, and do good as Allah did good to you, and do not seek to make mischief in the land. Surely, Allah does not like the mischief-makers
You should strive for the abode of the ‘Hereafter’ by means of what Allâh has granted you, do not forget your share (of rightful enjoyment) in this ‘worldly life’, seek to promote the welfare of others as Allâh has been extremely generous towards you, and do not seek to spread corruption on the earth. Indeed, Allâh does not like those who indulge in corruption."
"Seek a place in the afterlife with the wealth Allah has granted you, but of course do not neglect your share in this life. Allah has been good to you. So perform good deeds in return. Do not spread mischief in the land. Indeed, Allah does not like the one who spreads mischief."
But you should strive for the abode of the Hereafter by means of what Allâh has granted you. Don’t forget your share (of rightful enjoyment) in this worldly life. Seek to promote the welfare of others as Allâh has shown grace to you, and don’t spread corruption on the earth. Indeed, Allâh doesn’t like those who indulge in corruption."
"And betake yourself", they added, "to Providence for the grace He made to abound in you seeking His satisfaction -to ensure spiritual relish- Hereafter, and do not neglect your share of worldly enjoyment of what is lawful, And be kindly disposed and benevolent to others as Allah has been to you and do not pursue mischief nor create discord on earth. Allah detests those who have ill- will and mischief is natural to them"
Instead use some of what Allah has given you to secure your place in the Final home, at the same time not losing your share of this world. Treat others as well as Allah has treated you; and do not wreak havoc in the land. Allah dislikes those who wreak havoc.”
Rather, seek the ˹reward˺ of the Hereafter by means of what Allah has granted you, without forgetting your share of this world. And be good ˹to others˺ as Allah has been good to you. Do not seek to spread corruption in the land, for Allah certainly does not like the corruptors.”
And seek with that what Allah has given you the abode of the hereafter and do not forget your share of this world and do good like Allah has done good to you and do not seek corruption on earth, for Allah does not love the corrupters.
But seek, by means of that which God has given you, to attain the Abode of the Hereafter. Do not forget your share in this world. Be good to others as God has been good to you, and do not strive for evil in the land, for God does not love the evil-doers.‘
"Use the provisions bestowed upon you by GOD to seek the abode of the Hereafter, without neglecting your share in this world. Be charitable, as GOD has been charitable towards you. Do not keep on corrupting the earth. GOD does not love the corruptors."
seek the Hereafter with what God has given you, but do not neglect your share of this world. Do good as God has done good to you. Do not seek to cause corruption in the land, for God does not like those who spread corruption."
Seek the Hereafter with what God has given you, but do not neglect your share of this world . Do good as God has done good to you. Do not seek to cause corruption in the land, for God does not like those who spread corruption.”
And seek, within what Allah has given you, The Hereafter Home, and do not forget your share among The Dunya (this world). And excel as Allah has excelled to you. And do not seek the spoiling in the earth. Surely Allah does not love the spoilers.”
And seek by means of what Allah has given you, the abode of the Hereafter, and do not forget your portion in this world, and be good (to others) just as Allah has been good to you, and do not seek to make mischief in the land, verily Allah does not love the mischief-makers
Seek instead, by means of what God has granted you, the good of the life to come, without forgetting your rightful share in this world; and do good just as God has done good to you, and do not seek to spread corruption on earth; for God does not love the ones who spread corruption.'
"But seek with the wealth Allah has bestowed upon you, the Home of the Hereafter. And do not forget your portion in this world. Be kind to people, as Allah has been kind to you. Do not create corruption and disorder in the land (such that the poor becomes poorer). Allah does not love the corrupters."
And seek by means of what Allah has given you the future abode, and do not neglect your portion of this world, and do good (to others) as Allah has done good to you, and do not seek to make mischief in the land, surely Allah does not love the mischief-makers
`And seek, in that which ALLAH has given thee, the Home of the Hereafter; and neglect not thy lot in this world; and do good to others as ALLAH has done good to thee; And seek not to create mischief in the land. Verily, ALLAH loves not those who create mischief;
And with what God has given you, seek after the Abode of the Hereafter, and forget not your portion in this world. And be good, as God has been good to you. Seek not to work corruption upon the earth. Surely God loves not the workers of corruption.
"But search out, with the (wealth) that Allah has given to you, the Home of the Hereafter, and do not forget your lawful (and good) fortune in this world: But you do good, like Allah has been good to you, and do not search (to make) mischief in the land: Verily, Allah loves not those who do mischief."
Seek the Hereafter with what God has given you, and don’t neglect your share of this world. Do good, as God has done good to you, and refrain from causing corruption in the land. God doesn’t like the corrupt.”
But seek, with what God has given you, the Home of the Hereafter, and do not neglect your share of this world. And be charitable, as God has been charitable to you. And do not seek corruption in the land. God does not like the seekers of corruption.'
But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters."
And seek, through what God has given you, the home of the hereafter; and do not forget your portion of the world, and do good, as God has been good to you; and seek not evil doing in the earth; indeed, God does not love the evil doers.'
"But seek, with the (wealth) which God has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as God has been good to thee, and seek not (occasions for) mischief in the land: for God loves not those who do mischief."
"But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief."
قَالَ إِنَّمَاۤ أُوتِیتُهُۥ عَلَىٰ عِلۡمٍ عِندِیۤۚ أَوَ لَمۡ یَعۡلَمۡ أَنَّ ٱللَّهَ قَدۡ أَهۡلَكَ مِن قَبۡلِهِۦ مِنَ ٱلۡقُرُونِ مَنۡ هُوَ أَشَدُّ مِنۡهُ قُوَّةࣰ وَأَكۡثَرُ جَمۡعࣰاۚ وَلَا یُسۡءَلُ عَن ذُنُوبِهِمُ ٱلۡمُجۡرِمُونَ ٧٨
but he answered, ‘This wealth was given to me on account of the knowledge I possess.’ Did he not know that God had destroyed many generations before him, who had greater power than him and built up greater wealth? The guilty will not be questioned about their sins
He said: “This has been given to me only because of the knowledge that I possess.” Did he (Korah) not know that Allah had destroyed many generations before him, who were stronger in might and greater in collecting (money) than him? But the criminals will not be questioned of their sins (because Allah knows well).
He said: I have been vouchsafed this only because of the knowledge that is with me. Knew he not that Allah had destroyed before him, of the generations, those who were stronger than he in might and larger in respect of following? And the culprits shall not be questioned of their sins
He said: "This has come to me through my own acumen." Did he not know that God had destroyed many generations before him who possessed far more acumen than he, and more wealth? The sinners will not be asked about their sins
(Qarun) said, “I have been given (these treasures) because of the knowledge I possess!” Did he not know that Allah has destroyed people in the past who were stronger than he, and much greater in wealth! The guilty will not be asked to explain their mistakes (they will only be subjected to their consequences)!
he said, ´I have only been given it because of knowledge I have.´ Did he not know that before him Allah had destroyed generations with far greater strength than his and far more possessions? The evildoers will not be questioned about their sins.
He said, ‘I have indeed been given [all] this because of the knowledge that I have.’ Did he not know that Allah had already destroyed before him some of the generations who were more powerful than him and greater in amassing [wealth]? The guilty will not be questioned about their sins
He said: "All this has been given to me only by virtue of a certain knowledge that I have." Did he not know that God had destroyed among the generations before him men who were greater than him in power, and greater in wealth amassed? In fact, the criminals committed to accumulating sin are not asked about their sins (before they are destroyed so that they can defend themselves)
(Korah) said, `(All) this (wealth) that I have been given is because of the knowledge I possess.' But did he not know that Allah had destroyed before him generations of people who were mightier than he and greater in riches and number? And the guilty shall not be questioned about their sins (their sins being self evident)
He said, 'What I have been given is only because of a knowledge that is in me.' What, did he not know that God bad destroyed before him generations of men stronger than he ill might, and more numerous in multitude? And yet the sinners shall not be questioned concerning their sins
He said: “It was only given to me because of my knowledge.” Did he not know that God has destroyed (many) generations before him that were more powerful than him and more than him in collecting (wealth and manpower)? And the guilty ones will not be questioned about their sins.
Korah’s response was: “I have earned my wealth by using my brain!” Did he [who was so proud of his knowledge] not know that God [was the one who multiplied and safeguarded his wealth for him for the simple reason that God] had destroyed many wealthier and stronger than him in the past? The guilty ones, however, are judged according to the law [and not according to their own criteria.]
He said, “This has been given to me because of what I know.” Did he not know that God had caused to perish before him, entire generations which were superior to him in strength and greater in the riches they had accumulated? But the wrong-doers are not called immediately to account for their sins
He said, “Indeed, it was only brought to me on account of knowledge I possess.” Did he not know that before him Allah had annihilated many generations who were stronger than he and had collected greater riches? And the criminals will not be asked about their misdeeds.
Said he, 'I have only been given it for knowledge which I have!' did he not know that God had destroyed before him many generations of those who were stronger than he, and had amassed more? But the sinners need not to be asked concerning their crimes
He said, “I got this only due to a knowledge I have”; and does he not know that before him Allah destroyed the generations who were stronger than him and more in number? And there is no questioning of the guilty regarding their sins
He said, “It is only given to me because of a certain knowledge which I have.” Did he not know that Allah had destroyed before him many generations who were bigger than him in power and more numerous in multitude? However the evildoers need not to be asked about their sins [which are marked on their faces].
He answered, I have received these riches, only because of the knowledge which is with me. Did he not know that God had already destroyed, before him, several generations, who were mightier than he in strength, and had amassed more abundance of riches? And the wicked shall not be asked to discover their crimes
Said he, "I have only been given it because of the knowledge which I possess." Knew he not that Allah had destroyed before him many generations of those who were mightier than he in strength and greater in following? But the guilty are not aske
But he replied: 'What was given me is only because of the knowledge I possess. ' Did he not know that from the generations before him Allah had destroyed a mightier and more numerous in multitude? The sinners shall not be questioned about their sins
He said, "It hath been given me only on account of the knowledge that is in me." Did he not know that God had destroyed before him generations that were mightier than he in strength and had amassed more abundant wealth? But the wicked shall not be asked of their crimes
He said: “Certainly, what (is a fact is that) it has been given to me on the basis of the knowledge in me." Did he then not know that Allah has indeed destroyed before him, out of the generations — that one: he (who) is mightier than him in physical power and more (possessed) than him regarding the band of people (serving and guarding him). And the criminals would not be questioned regarding their sins (but would be put to punishment after just a summary trial)
Korah said: I was only given it because of the knowledge with me. Knows he not that God caused to perish before him some of the generations who were more vigorous in strength than he and more numerous in multitude yet the ones who sin will not be asked about their impieties?
He said, “I have been given all this because of certain knowledge I have.” Did he not realize that, before him, Allah had destroyed generations superior to him in power and wealth? The evil are not called to task for their sins.
He replied: “All that I have been given is by virtue of the knowledge that I possess." Did he (Qarün) not know that Allah had destroyed many people before, who were mightier in strength and greater in riches than him? But the criminals are not called to account immediately for their sins.
He replied: "All this has been given to me on account of a certain knowledge that I have." Did he not know that Allah had destroyed before him those who were stronger in might than he and were more numerous in multitude? The wicked are not asked about their acts of sin
He said: I have been given this only on account of the knowledge I have. Did he not know that Allah had destroyed him generations who were mightier in strength than he and greater in assemblage? And the guilty are not questioned about their sins
He said, “I have been given this only because of the knowledge I have.” Did he not know that Allah had certainly destroyed, from among the generations before him, those who were more severe than him in strength and more in collection (of people/ wealth)? And the criminals are not asked about their sins (and then punished).
Korah said, "I have been given it only becuse of my knowledge." Did he not know of the generations, before him, that Allah had already destroyed, who were mightier than him in strength and greater in manpower? The sinners are not questioned about their sins (before they are destroyed here in this world)
He said: ‘(Why should I spend this capital for the good of people and society?) This wealth has been given to me only on the basis of (the professional) knowledge and skill I possess.’ Did he not know that Allah had indeed destroyed before him many communities who were far stronger than him in might and far ahead in accumulating (wealth and manpower)? And the culprits will not be questioned (for fact-finding or any excuse or reason) about their sins (at the time of destruction)
He said: "I have attained all this only because of my own knowledge." Did he not realise that God had annihilated before him generations that were much stronger than he, and greater in riches The transgressors were not asked about their crimes
He said: "I have attained all this only because of my own knowledge." Did he not realize that God had annihilated before him generations that were much stronger than he, and greater in riches? The transgressors were not asked about their crimes
He said: "I have attained all this only because of my own knowledge." Did he not realize that God had annihilated before him generations that were much stronger than he, and greater in riches? The transgressors were not asked about their crimes.
He said: "But/truly I got it on knowledge at me." Did he not know that God had perished/destroyed from before him from the generations/peoples of eras who he is stronger than him power/strength and more gathering/assembling? And the criminals/sinners do not be asked/questioned about their crimes
Answered he: “This [wealth] has been given to me only by virtue of the knowledge that is in me!” Did he not know that God had destroyed [the arrogant of] many a generation that preceded him - people who were greater than he in power, and richer in what they had amassed? But such as are lost in sin may not be asked about, their sins
He said, "Surely what has been brought to me is only for a knowledge that is in my presence." And did he not know that Allah had already caused to perish, even before him, of the generations, (men) who were stronger than he in power and more multiplying in (heaping) together? (Of wealth, or followers) And the criminals will not be questioned for their guilty (deeds)."
He said: I have been given it only on account of knowledge I possess. Knew he not that Allah had destroyed already of the generations before him men who were mightier than him in strength and greater in respect of following? The guilty are not questioned of their sins
He said, "I have received this wealth because of my knowledge." Did he not know that God had destroyed many generations that lived before him who were stronger than him in power and people? (There will be no need) to ask the criminals what sins they have committed, (for the angels already know them
He said, .This is given to me because of the knowledge (I have) with me. Did he not know that Allah had destroyed, from the generations before him, those who were stronger than him in power and greater than him in multitude? And the sinners have not to be asked about their sins
He said: "All this has been given to me only as a result of the knowledge I possess." Does he not know that Allâh had already destroyed before him generations of people who were more powerful than him in strength, and greater in wealth accumulated? The ungodly sinners will not be questioned concerning their sins.
(Qaroon) replied, "Whatever I have been granted is because of the knowledge I possess." Did he not know that Allah has destroyed many in the past generations, who were better than him in strength and the abundance of wealth. The criminals are not asked about their sins (before it is time)
He said: "All this has been given to me only as a result of the knowledge I possess." Does he not know that Allâh had already destroyed before him generations, men who were more powerful than him in strength, and greater in wealth accumulated? The Ungodly Sinners won’t be questioned about their sins.
But -Qarun- said: "I have acquired what came into my possession by reason of the knowledge inherent in me and for my intellectual acquaintance with fact". Did he not know that Allah had reduced to a useless form before him people who were stronger and greater in affluence! However, there is no need to question those who had been steeped in crime
Qarun said, “I’ve been given it because of my expertise and knowledge.” Didn’t he realise that Allah destroyed people of previous generations who were far stronger and wealthier than him? The guilty won’t be asked about their sins
He replied, “I have been granted all this because of some knowledge I have.” Did he not know that Allah had already destroyed some from the generations before him who were far superior to him in power and greater in accumulating ˹wealth˺? There will be no need for the wicked to be asked about their sins.
He said: I was given it on account of my own knowledge. Did he not know that Allah destroyed generations before him who had greater strength and larger numbers than him? And the sinful will not be questioned about their sins.
He said: ‘I was given this on account of the knowledge I possess.‘ Did he not know that, from among the generations gone before him, God had obliterated some who were mightier and possessed of much more wealth than he? The wrongdoers shall not be questioned about their sins
He said, "I attained all this because of my own cleverness." Did he not realize that GOD had annihilated before him generations that were much stronger than he, and greater in number? The (annihilated) transgressors were not asked about their crimes.
His answer was, "I was able to obtain this [wealth] because of knowledge I have." Did he not know that God had destroyed many generations before him, who had greater power than he, and greater wealth? But the criminals will not even be asked about their sins.
His answer was, “I was able to obtain this [wealth] because of the knowledge I have.” Did he not know that God had destroyed many generations before him, who had greater power than he and greater wealth? But the criminals will not even be asked about their transgressions.
He said, “Surely I was given it upon knowledge, with me .” Did he not know that Allah destroyed before him among the generations, who was stronger than him in power, and greater in accumulation? And the criminals will not be asked about their misdeeds.
Said he (Korah): �I have been given this (wealth) only because of a knowledge that is in me.� Did he not know that Allah had destroyed before him of the generations that were mightier in strength than he and greater in amassing (wealth)? And (then even) the guilty shall not be asked about their sins
Answered he: 'I have been given this wealth only by virtue of the knowledge that I have.' Did he not know that God had destroyed many a generation that preceded him, and who were far more powerful and greater in wealth than he? The guilty are not questioned about their sins.
He replied, "This wealth has been given to me because of the knowledge that is in me." Did he not know that Allah's Law of Requital had annihilated, before him, whole generations which were superior to him in strength and richer in what they had amassed? But such guilty need no questioning since their guilt is obvious and yet, they are not exempt from the Law of Respite
He said: I have been given this only on account of the knowledge I have. Did he not know that Allah had destroyed before him of the generations those who were mightier in strength than he and greater in assemblage? And the guilty shall not be asked about their faults
He said, `All this has been given to me because of the knowledge I possess.' Did he not know that ALLAH had destroyed before him generations that were mightier than he and greater in riches? And the guilty shall not be asked to offer an explanation of their sins
He said, “I have only been given it on account of knowledge I possess.” Did he not know that God has destroyed generations before him who were mightier in strength and greater in what they had amassed? And the guilty will not be questioned about their sins
He said: "This (wealth) has been given to me only because of a certain knowledge which I have." Did he not know that Allah had ruined, before him, (whole) generations— Which were superior to him in strength and exceeded in the amount (of riches) that they h.ad collected? But the wicked are not called (right away) to account for their sins
He replied, “I acquired all this through my knowledge.” Didn’t he know that God had destroyed before him generations that were mightier and wealthier than he was? But no inquiries will be made about their sins to the sinful.
He said, 'I was given all this on account of knowledge I possess.' Did he not know that God destroyed many generations before him, who were stronger than he, and possessed greater riches? But the guilty will not be asked about their sins
He said, "I was only given it because of knowledge I have." Did he not know that Allah had destroyed before him of generations those who were greater than him in power and greater in accumulation [of wealth]? But the criminals, about their sins, will not be asked
He said, 'I have only been given it upon knowledge with me.' Did he not know that God indeed destroyed before him of the generations those who were stronger than he in might, and had amassed more? And the sinners shall not be asked about their crimes.
He said: "This has been given to me because of a certain knowledge which I have." Did he not know that God had destroyed, before him, (whole) generations,- which were superior to him in strength and greater in the amount (of riches) they had c ollected? but the wicked are not called (immediately) to account for their sins
He said: "This has been given to me because of a certain knowledge which I have." Did he not know that Allah had destroyed, before him, (whole) generations,- which were superior to him in strength and greater in the amount (of riches) they had collected? but the wicked are not called (immediately) to account for their sins
فَخَرَجَ عَلَىٰ قَوۡمِهِۦ فِی زِینَتِهِۦۖ قَالَ ٱلَّذِینَ یُرِیدُونَ ٱلۡحَیَوٰةَ ٱلدُّنۡیَا یَـٰلَیۡتَ لَنَا مِثۡلَ مَاۤ أُوتِیَ قَـٰرُونُ إِنَّهُۥ لَذُو حَظٍّ عَظِیمࣲ ٧٩
He went out among his people in all his pomp, and those whose aim was the life of this world said, ‘If only we had been given something like what Qarun has been given: he really is a very fortunate man,’
So (one day) he went out before his people in his pomp (worldly glitter). Those who were desirous of the worldly life, said: “Ah, would that we had the like of what Korah has been given! Surely! He is the owner of a great fortune.”
Then he went forth unto his people in his pomp. Those who sought the life of the world said: would that we had the like of that which hath been vouchsafed unto Qarun! Verily he is the owner of a very great fortune
Then he came before his people in all pomp; and those enamoured of this world, said: "Ah would that we had what Qarun has been given! He indeed possesses great good fortune."
When (Qarun) went forth to his people demonstrating his wealth, those who desired the life of the world (carnal state of existence) said, “If only we were given the like of what Qarun has been given... He really is a fortunate man!”
He went out among his people in his finery. Those who desired the life of this world said, ´Oh! If only we had the same as Qarun has been given! What immense good fortune he possesses.´
So he emerged before his people in his finery. Those who desired the life of the world said, ‘We wish we had like what Korah has been given! Indeed he is greatly fortunate.’
(Korah) showed off before his people in all his pomp. Those who cared only for the life of this world said: "Ah, if we but had the like of what Korah has been given! Indeed he is one of tremendous good fortune!"
Then (it came to pass one day that) he (- Korah) appeared before his people in all his pomp and show. (Thereupon) those who were desirous of (the provisions and enjoyment of) the life of this world said, `If only we could have the like of all that Korah has been given. He is, truly speaking, the master of a great fortune.
So he went forth unto his people in his adornment. Those who desired the present life said, 'Would that we possessed the like of that Korah has been given! Surely he is a man of mighty fortune
Then (one day) he came out to his people (dressed) in his jewelry. Those who wanted this world’s life said: “We wish we had the same as what was given to Qarun (Korah), indeed he has a great fortune.”
One day Korah appeared in public with all his fineries. Those who were following the worldly goals said: “What a lucky man; it would be nice to have such wealth.”
So he went to his people with the pride of his worldly glitter. Said those whose goal is the life of the present, “Oh I wish we had the like of what Qarun has, he is truly a master of good fortune.
And he came out before his people in his splendor; those who wanted the Earlier Life said, “If only we possessed the likes of what Qarun was given. He is indeed very fortunate.”
And he went out amongst the people in his ornaments; those who desired the life of this world said, '0 would that we had the like of what Korah has been given! verily, he is endowed with mighty fortune!
He therefore came before his people in his pomp; said those who desired the worldly life, “If only we were to get what Qaroon has been given - he is indeed very fortunate.”
So he came out upon his people in his pompous state. Those who desired the life of this world said, “Would it that we had the like of that which has been given to Qarun. He truly is the master of a magnificent fortune.”
And Karun went forth unto his people, in his pomp. And they who loved this present life, said, oh that we had the like wealth, as hath been given unto Karun! Verily he is master of a great fortune
And he went out amongst the people in his pomp. Those who desired the life of this world said, "O would that we had the like of what Qarun has been given! Verily, he is lord of mighty fortune!"
So he went out in all his finery among his nation, those who desired this life said: 'Would that we had the like of that Korah has been given! He has indeed a mighty fortune.
And Korah went forth to his people in his pomp. Those who were greedy for this present life said, "Oh that we had the like of that which hath been bestowed on Korah! Truly he is possessed of great good fortune."
And (Qarun) appeared before his nation in his pomp and glitter. Those who cherish the life of this world (alone) said: “Ah! Would that be for us — the like of what Qarun has been given! Certainly, he is indeed a possessor of a great fortune!”
So he went forth to his folk in his adornment. And said those who want this present life: O would that we had the like of what was given to Korah! Truly, he is the possessor of a sublime allotment.
He strutted among his people in pomp. Those who relished the life of this world said, “Oh, how we wish for things like Korah has! He is truly an owner of great fortune.”
One day he came out before his people in his worldly glitter, those who sought the life of this world said: “Would that we had the like of Qarün’s fortune! He is indeed a very lucky man."
Once Korah went forth among his people in full glitter. Those seeking the life of this world said: "Would that we had the like of what Korah has! He truly has a great fortune."
So he went forth to his people in his finery. Those who desired this world’s life said: O would that we had the like of what Korah is given! Surely he is possessed of mighty good fortune
Then he came out before his people in his pomp. Those who intended (to achieve success only) in the life of this world said, “Ah! would that we had the like of what Qaroon is given, he is certainly a possessor of great good fortune.”
And so he went out before his people in his pomp. Those who were desirous of the life of this world said, "Ah! Would that we had the like of what Korah has been given. He does indeed possess an exceptionally great fortune."
Then he went forth before his people, (fully) adorned and ornamented. (Seeing his apparent pomp and show) those who were desirous of worldly life could not help saying: ‘Would that there were such (affluence and riches) for us (as well) as Qarun (Korah) has been given! Surely, he has a mighty fortune.
Then he came out among his people draped in his ornaments. Those who preferred this worldly life said: "Oh, if only we were given similar to what Qaaroon has been given. Indeed, he is very fortunate."
Then he came out among his people draped in his ornaments. Those who preferred this worldly life said: "Oh, if only we were given similar to what Qaroon has been given. Indeed, he is very fortunate.
Then he came out among his people draped in his ornaments. Those who preferred this worldly life said: "Oh, if only we were given similar to what Qaroon has been given. Indeed, he is very fortunate."
So he got out/emerged on (to) his nation in his decoration/beauty/ornament, those who want the life the present/worldly life said: "Oh, if only for us similar/equal (to) what Qaroon/Korah was given/brought to, that he truly is of great luck/fortune."
And so he went forth before his people in all his pomp; [and] those who cared only for the life of this world would say, “Oh, if we but had the like of what Qarun has been given! Verily, with tremendous good fortune is he endowed!”
So he went out to his people in his adornment. The ones who would like (to gain) the present life (Literally: the lowly "life", i.e., the life of this world) said, "Oh, would that we had the like of what Qarun has been brought! Surely he is indeed an owner of a tremendous fortune." (Literally: portion "of wealth")
Then went he forth before his people in his pomp. Those who were desirous of the life of the world said: Ah, would that we had the like of what hath been given unto Korah! Lo! he is lord of rare good fortune
Korah would bedeck himself to show off his wealth. Those who wanted worldly gains would say, "Would that we were given that which Korah has received. He has certainly received a great share."
Then (once) he came out before his people in his embellishment. Said those who are desirous of the worldly life, .Would that we had the like of what Qarun has been given! He is a man of great fortune indeed
So he went forth before his people in his pomp. Those who seek (the pleasure) of this ‘worldly life’ said: "Ah, if we had the like of what Korah has been given! Indeed, he possesses a great fortune."
He appeared among his people with great pomp and show. Those who sought and preferred the life of this world said, "Alas! If only we had everything Qaroon has been given! He is extremely fortunate!"
So he went forth before his people in his pomp. Those who seek (the pleasure) of this worldly life said: "Ah, if we had the like of what Korah has been given! Indeed, he possesses a great fortune."
And so he came out before his people in a splendid procession conducting himself pompously, and there exclaimed those who were absorbed m the vanities of this wicked world: "we wish", they said, "we were given the like of the riches Qarun was made to possess. He is indeed fortunate"
So one day he went out among his people, dressed in his finery; and those who yearn for this worldly life said, “Oh, if only we had been given the same as Qarun. He’s most fortunate!”
Then he came out before his people in all his glamour. Those who desired the life of this world wished, “If only we could have something like what Korah has been given. He is truly a man of great fortune!”
So he came out to his people in his adornments. Those who wanted the life of the world said: if only we had like what Qarun (Korah) has been given, for he is full of good fortune.
And when he went out among his people in all his finery, those who loved this nether life said: ‘Would that we had the like of what Korah has been given! He is indeed a man of great good fortune.‘
One day, he came out to his people in full splendor. Those who preferred this worldly life said, "Oh, we wish that we possessed what Qaaroon has attained. Indeed, he is very fortunate."
So he came out, in his splendor, before his people. Those who desired this worldly life said, "How we wish to have been given like what Korah had been given; he is truly a most fortunate man."
So he came out, in his splendor, before his people. Those who desired this worldly life said, “How we wish to have been given like what Korah had been given; he is truly a most fortunate man.”
So, he exited upon his kinfolk in his adornment. Those who wanted the Dunya (worldly) life said, “Oh, would that we had given as alike what Quaroon was given. He is a possessor of great luck.”
So he went forth unto his people in his adornment. Those who aspired for the life of this world said: �We wish we had like what Korah has been given! Verily he owns a great fortune�
And so he went forth before his people in all his pomp. Those who cared only for the life of this world said: 'Oh, would that we had the like of what QÄrÅ«n has been given! He is certainly a man of great fortune!'
And so once he came out to his people in all his pomp. And those who cared only for the life of this world said, "Ah, we wish we had the like of what Qaroon has been given. Indeed, he is extremely fortunate."
So he went forth to his people in his finery. Those who desire this world's life said: O would that we had the like of what Qaroun is given; most surely he is possessed of mighty good fortune
So he went forth before his people in all his pomp. Those who were desirous of the life of this world said, `Would that we had the like of what Korah has been given ! Truly, he is the master of great fortune.
And he came forth unto his people in his adornment. Those who desired the life of this world said, “Would that we had the like of that which has been given to Korah. Truly he is a possessor of great fortune!
So he went before his (own showy) people with the (pride of his worldly) show. Those whose goal is the life of this world, said: "Oh! If only we had the (wealth) like what Qarun (Qaroon) has got! Verily, he is truly a lord of very good fortune!"
And he paraded before his people in his splendor. Those who seek this worldly life said, “If only we had the like of what Korah was given. Indeed, he is one of great fortune.”
And he went out before his people in his splendor. Those who desired the worldly life said, 'If only we possessed the likes of what Quaroon was given. He is indeed very fortunate.'
So he came out before his people in his adornment. Those who desired the worldly life said, "Oh, would that we had like what was given to Qarun. Indeed, he is one of great fortune."
And he went out to his people in his ornaments; those who desired the life of the world said, 'O would that we had the like of what Korah has been given. Indeed, he is surely a possessor of great fortune.'
So he went forth among his people in the (pride of his wordly) glitter. Said those whose aim is the Life of this World: "Oh! that we had the like of what Qarun has got! for he is truly a lord of mighty good fortune!"
So he went forth among his people in the (pride of his wordly) glitter. Said those whose aim is the Life of this World: "Oh! that we had the like of what Qarun has got! for he is truly a lord of mighty good fortune!"
وَقَالَ ٱلَّذِینَ أُوتُوا۟ ٱلۡعِلۡمَ وَیۡلَكُمۡ ثَوَابُ ٱللَّهِ خَیۡرࣱ لِّمَنۡ ءَامَنَ وَعَمِلَ صَـٰلِحࣰاۚ وَلَا یُلَقَّىٰهَاۤ إِلَّا ٱلصَّـٰبِرُونَ ٨٠
but those who were given knowledge said, ‘Alas for you! God’s reward is better for those who believe and do good deeds: only those who are steadfast will attain this.’
But those who had been given the knowledge (of truth) said: “Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous deeds; and none shall attain it except those who are patient.”
And those who had been vouchsafed the knowledge said: woe unto you! the reward of Allah is best for him who believeth and worketh righteously and none shall attain it except the patient
But those who knew better, said: "Alack-a-day! God's guerdon is better for those who believe and do the right. Only those who persevere will receive it."
But those who had been given knowledge said, “Woe to you! Allah’s reward is better for those who believe and fulfill the requisites of their faith... but only those who are patient will attain it!”
But those who had been given knowledge said, ´Woe to you! Allah´s reward is better for those who have iman and act rightly. But only the steadfast will obtain it.´
Those who were given knowledge said, ‘Woe to you! Allah’s reward is better for someone who has faith and acts righteously, and no one will receive it except the patient.’
But those who had been granted (true) knowledge said: "Woe to you! God’s reward for any who believes and does good, righteous deeds is better by far. But none save the patient (who persevere through adversities, in obedience to God and avoidance of sins) can ever attain to it."
But the men of knowledge said, `Woe to you! The reward which Allah has for those who believe and do good deeds is much better (than all this), but it shall be granted only to those who are patiently persevering.
But those to whom knowledge had been given said, 'Woe upon you! The reward of God is better for him who believes, and works righteousness; and none shall receive it except the steadfast.
And those who were given knowledge said: “Woe to you, God’s reward for anyone who believes and does good is better, and none gets it except those who persevere.”
Those who were knowledgeable said: “Shame on you; God’s blessing is far superior than your wealth and only those who choose to believe, do good deeds and are patient will earn it.”
But those who had been granted true knowledge said, “Unfortunately for you, the reward of God in the hereafter is best for those who believe and work righteousness, but none will attain this, except those who persevere in good.
But those who were given knowledge said, “Woe to you! The recompense of Allah is better for those who have attained faith and have acted righteously.” Yet none is granted it except the patient ones.
But those who had been given knowledge said, 'Woe to you! the reward of God is better for him who believes and does right; but none shall meet with it except the patient
And said those who were given the knowledge, “Woe to you - the reward of Allah is better for one who accepts faith and does good deeds; and only those who are patient will receive it.”
But those who were given the knowledge said, “Woe unto you. The reward of Allah is better for whoever believes and does righteous deeds and that is not attainable except by those who are patient.”
But those on whom knowledge had been bestowed, answered, alas for you! The reward of God in the next life, will be better unto him who shall believe and do good works: But none shall attain the same, except those who persevere with constancy
But those who had been given knowledge said, "Woe to you! The reward of Allah is better for him who believes and does right; but none shall obtain it except the steadfast
But those to whom knowledge had been given said: 'Alas for you! Better is the reward of Allah for him who believes and does good works; but none shall receive it except the patient.
But they to whom knowledge had been given said, "Woe to you! the reward of God is better for him who believeth and worketh righteousness, and none shall win it but those who have patiently endured."
And said those who had been given Al-Ilm. (‘The Knowledge’): “Woe to you! The reward from Allah is (always) better for him who has Believed, and has performed righteous deeds; and this, do not attain except those who are perseverent .
And those who were given the knowledge said: Woe to you! The reward for good deeds from God is better for whoever believed and did as ones in accord with morality. And none will be in receipt of it, but the ones who remain steadfast.
Those with knowledge, however, said, “How sad for you! The reward of Allah is best for those who believe and live righteously. No one will get this except those who patiently endure.”
But those who were endowed with knowledge said: “Alas for you! Better is the reward of Allah for him that has faith and does good deeds; but none shall attain it save those who endured with fortitude."
But those endowed with true knowledge said: "Woe to you. The reward of Allah is best for those who believe and act righteously. But none except those who are patient shall attain to this."
But those who were given the knowledge said: Woe to you! Allah’s reward is better for him who believes and does good, and none is made to receive this except the patient
But those who were given knowledge said, “Sorrowful is your state, Allah’s reward for him who believes and does righteous work, is better, and no one is made to receive it except those who are patient.”
But those who had been given knowledge said, "Woe to you! Allah's reward is better for him who believes and does good deeds. And none but those who are patient shall get it."
And (on the other side) those who had been granted knowledge (of the truth) said: ‘Woe to you! Allah’s reward is (far) better (than this wealth and adornment) for him who has believed and is committed to pious deeds. But this (reward and compensation) will not be given except to those who keep patience.
And those who were blessed with knowledge said: "Woe to you! The reward from God is far better for those who believe and do good works. And none attains it except the steadfast."
And those who were blessed with knowledge said: "Woe to you! The reward from God is far better for those who believe and do good work. And none attains it except the steadfast.
And those who were granted with knowledge said: "Woe to you! The reward from God is far better for those who believe and do good work. And none attains it except the steadfast."
And those who were given the knowledge said: "Your calamity , God's reward/compensation (is) best to who believed, and made/did correct/righteous deeds, and none receives/meets/finds it except the patient."
But those who had been granted true knowledge said: “Woe unto you! Merit in the sight of God is by far the best for any who attains to faith and does what is right: but none save the patient in adversity can ever achieve this [blessing].”
And the ones to whom knowledge was brought said, "Woe to you! The requital of Allah is more charitable (i.e., better) for him who believes and does righteousness; and none will be granted (Literally: made to receive) except the patient
But those who had been given knowledge said: Woe unto you! The reward of Allah for him who believeth and doeth right is better, and only the steadfast will obtain it
The people who had received knowledge would tell them, "Woe to you! The reward of God is far better for the righteously striving believers. No one can receive such reward except those who exercise patience."
And said those who were given knowledge, .Woe to you, Allah‘s reward is much better for him who believes and acts righteously. But this is given to none but to those who observe restraint
Those who have spiritual gift of knowledge said: ”Woe unto you! The reward of Allâh is far better for the one who places his faith (in Him) and acts righteously. No one can receive such reward except for those persist in patience and constancy.”
Those who were given (the real) knowledge said, "Woe to you! the reward of Allah is much better for those who believe and do the righteous deeds. It is the patient ones who receive that wealth!"
But those who have spiritual gift of knowledge said: ”Woe unto you! The reward of Allâh is far better for the one who lives by Faith and acts righteously. None can receive such reward except for those cling to patience.
Whereas those gifted with divine and spiritual knowledge exclaimed: "Woe betide you -people of vanities-","the reward conferred by Allah Hereafter is infinitely better for those whose hearts reflect the image of religious and spiritual virtues and their deeds wisdom and piety, a status attained only by the patient who exercise forbearance under provocation, bear with others their faults and limitations and sit like patience on a monument smiling at grief."
But those who had been given knowledge said, “Woe to you! Allah’s reward for believers and the righteous is better; the patient will achieve that.”
But those gifted with knowledge said, “Shame on you! Allah’s reward is far better for those who believe and do good. But none will attain this except the steadfast.”
Those who were given knowledge said: woe to you, the reward of Allah is better for those who believe and do good, and only the patient achieve it.
But those who were endowed with knowledge said: ‘Alas for you! Better is God‘s recompense for him that has faith and does good works; but none shall attain it save those who have endured with fortitude.‘
As for those who were blessed with knowledge, they said, "Woe to you, GOD's recompense is far better for those who believe and lead a righteous life." None attains this except the steadfast.
But those who had been given knowledge said, "You are wrong! God's reward is better for him who believes and does good deeds; only those with great patience will obtain this."
But those who had been given knowledge said, “You are wrong! God’s reward is better for him who believes and does good deeds; only those with great patience will obtain this.”
And those who were given the knowledge said, “Woe to you! Allah’s reward is goodness for whoever believed and worked righteous.” And none receives it except the patient ones.
And those who were given (true) knowledge said: �Woe to you! Allah�s reward is better for him who believes and acts righteously, and none shall attain it save the patient�
But those who had been granted true knowledge said: 'Woe to you! God's reward is by far the best for any who believes and does what is right. Yet none can attain this other than those who are patient in adversity.'
But those who knew better said, "Woe unto you! Merit in the Sight of Allah is far better for anyone who believes and works for equity among people. (The real wealthy is one who believes in Divine Laws, helps the needy, and creates balance in the society). This reward is reserved for those who do not fall for instant gains, and work hard steadfastly."
And those who were given the knowledge said: Woe to you! Allah's reward is better for him who believes and does good, and none is made to receive this except the patient
But those who had been given knowledge said, `Woe unto you, ALLAH's reward is best for those who believe and do good works; and it shall be granted to no one except those who are steadfast.
But those who had been given knowledge said, “Woe unto you! The Reward of God is better for those who believe and work righteousness, and none shall receive it save the patient.
But those who had been given (true) knowledge said: "Sorrow for (woe unto) you! The reward of Allah (in the Hereafter) is best for those who believe and act righteousness: But this no one will get, except those who continuously persevere (in good)."
But those who had been given knowledge said, “Woe to you! The reward from God is better for those who believe and act righteously, but none will obtain it except the patient.”
But those who were given knowledge said, 'Woe to you! The reward of God is better for those who believe and do righteous deeds.' Yet none attains it except the steadfast
But those who had been given knowledge said, "Woe to you! The reward of Allah is better for he who believes and does righteousness. And none are granted it except the patient."
But those who had been given knowledge said, 'Woe to you! The reward of God is better for him who believes and does right; and none will be granted it except the patient.'
But those who had been granted (true) knowledge said: "Alas for you! The reward of God (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain, save those who steadfastly persevere (in good)."
But those who had been granted (true) knowledge said: "Alas for you! The reward of Allah (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain, save those who steadfastly persevere (in good)."
فَخَسَفۡنَا بِهِۦ وَبِدَارِهِ ٱلۡأَرۡضَ فَمَا كَانَ لَهُۥ مِن فِئَةࣲ یَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مِنَ ٱلۡمُنتَصِرِینَ ٨١
We caused the earth to swallow him and his home: he had no one to help him against God, nor could he defend himself
Then We caused the earth to swallow him along with his residing place. He had no group to help him against Allah, nor was he of those who could save themselves.
Then We sank the earth with him and his dwelling-place. And he had no host to defend him against Allah,nor was he of those who could defend themselves
So We opened up the earth and sunk him and his mansion. There was not a body that could help him against (the will) of God, nor was he able to save himself
Then We made the earth swallow (Qarun and) his dwelling! And there was nobody besides Allah that could have helped him... He was not of those who saved themselves!
We caused the earth to swallow up both him and his house. There was no group to come to his aid, besides Allah, and he was not someone who is helped.
So We caused the earth to swallow him and his house, and he had no party that might protect him from Allah, nor could he rescue himself
Then We caused the earth to swallow him and his dwelling. There was then no host to help him against God, nor (for all his possessions) was he himself able to come to his own aid
Then (it came about that) We made him and his household extinct into the bowels of the earth so that he had no party who could help him against Allah, nor was he of those who could defend themselves and could ask for help
So We made the earth to swallow him and his dwelling and there was no host to help him, apart from God, and he was helpless
So, We sank him and his house down into the earth, then he had nobody to help him besides God, and he could not help/defend himself.
Eventually I punished him, his followers and all his wealth by sinking them underground. Neither him nor any force could have helped him against God; he turned to be a looser
Then We caused the earth to swallow him up, and his house, and he had not the least little group to help him against God, nor could he defend himself
So We caused the earth to swallow him and his home, then he had no battalion to support him apart from Allah, and he was not of those who could help themselves.
And we clave the earth with him and with his house; and he had no troop to help him against God, nor was he of those who were helped!
We therefore buried him and his house into the earth; so he had no group to help save him from Allah; nor could he take revenge
So We caused the earth to sink down with him and with his homestead and he had no party to help him besides Allah and he was not of those who could help themselves.
And We caused the ground to cleave in sunder, and to swallow up him and his palace: And he had no forces to defend him, besides God; neither was he rescued from punishment
So We caused the earth to open up and swallow him with his house; and he had no troop to help him against Allah, nor was he of those who could save themselves."
We caused the earth to swallow him, together with his dwelling, and there was no host to help him, other than Allah; and he was not amongst the victorious
And we clave the earth for him and for his palace, and he had no forces, in the place of God, to help him, nor was he among those who are succoured
So We made the earth slide in together with him and his residential house. Then there was not for him out of (any) group who will provide him assistance besides Allah, and he became not of those who acquire help and then retaliate
So We caused to swallow him the earth and his abode! Then, there had been not any faction to help him against God. And he had been of the ones who are helpless.
We then caused the earth to swallow him and his house. He had no group to help him against Allah, and he could not defend himself.
Then We caused the earth to swallow him, together with his dwelling, and he had no host to help him against Allah; nor was he able to defend himself.
At last We caused the earth to swallow him and his house. Thereafter there was no group of people that could come to his aid against Allah; nor was he able to come to his own aid
So We made the earth to swallow him up and his abode. He had no host to help him against Allah, nor was he of those who can defend themselves
So We caused him to sink with his house into the earth. Then there was no one from the group to help him against Allah nor was he among those who could defend themselves.
Then We sank the earth with him and his house. Then he had no force to help him against Allah, nor was he of those who are helped
Then We sank him (Qarun [Korah]) and his house into the earth. So except Allah, there was no (such) party that could help him (in saving from the torment). Nor could he stop the torment himself
We then caused the Earth to swallow him and his mansion. He had no group that could protect him against God; nor would he be victorious
We then caused the earth to swallow him and his mansion. He had no group that could protect him against God; nor would he be victorious
We then caused the earth to swallow him and his mansion. He had no group that could protect him against God; nor would he be victorious.
So We sunk down the Earth/land with him and with his home/house. So (there) was not for him from a group (to) give him victory/aid from other than God, and (he) was not from the victorious
And thereupon We caused the earth to swallow him and his dwelling; and he had none and nothing to succour him against God, nor was he of those who could succour themselves
So We caved in him and his home (into) the earth; then in no way did he have a community to vindicate him, apart from Allah; and in no way did he vindicate (himself)
So We caused the earth to swallow him and his dwelling-place. Then he had no host to help him against Allah, nor was he of those who can save themselves
We caused the earth to swallow up him and his home. No one besides God could help him nor could he himself achieve victory
Then We made him and his home sink into the earth. So there was no group for him who could help him against Allah, nor was he one of those who could defend themselves
Thus, We caused the earth to swallow him and his house, and there was no squad to help him other than Allâh, nor was he of those who were capable of defending themselves.
Finally, We made the earth swallow him up as well as his house. There wasn´t a group who could rush to help him against Allah. Nor could he help himself
So We caused the earth to swallow him up along with his house. There was no squad to help him, other than Allâh, nor was he of those who can defend themselves.
And to set him -Qarun- as a deterrent, We eclipsed him and his splendour, his wealth and his house in one swallow by the yawning earthly gulf We created by quaking the earth beneath him and his house and He had no supporters to defend him from Allah nor was he able to protect himself
So it was We made the Earth swallow him and his mansion; there was no rescue party to help him beside Allah, nor was he able to protect himself.
Then We caused the earth to swallow him up, along with his home. There was no one to help him against Allah, nor could he even help himself.
Then We made the earth collapse with him and his house, and there was no detachment to help him besides Allah and he was not being helped.
We caused the earth to swallow him up, him and his dwelling, so that he found none besides God to help him; nor was he able to help himself
We then caused the earth to swallow him and his mansion. No army could have helped him against GOD; he was not destined to be a winner.
And We caused the earth to swallow him and his house. There was no one to help him against God, nor could he help himself.
And We caused the Earth to swallow him and his house. There was no one to help him against God, nor could he help himself.
So We collapsed the land down by him and his home. So, he had no group to give him victory without Allah, and he was not among the victors.
And We caused the earth to swallow up him and his house, then for him there was no group to help him against (the wrath of) Allah, nor could he defend himself
Then We caused the earth to swallow him, together with his dwelling. He had none to give him support against God, nor was he able to protect himself.
And thereupon We caused the earth to swallow him and his dwelling. And he had none and nothing to help him against Allah's Laws, nor could he help himself
Thus We made the earth to swallow up him and his abode; so he had no body of helpers to assist him against Allah nor was he of those who can defend themselves
Then WE caused the earth to swallow him up and his dwelling; And he had no party to help him against ALLAH, nor was he of those who can defend themselves
Then We caused the earth to engulf him and his house. And he had no party who could help him against God, nor could he help himself
So, then We made the earth to swallow him up and his house; And he had not (the smallest) group to help him against Allah, and he could not protect himself
So, We made the earth swallow him and his mansion. There was no group to help him against God, nor could he defend himself.
So We caused the earth to cave in on him and his mansion. He had no company to save him from God, and he could not defend himself
And We caused the earth to swallow him and his home. And there was for him no company to aid him other than Allah , nor was he of those who [could] defend themselves
Then We caused the earth to sink with him and with his house; and He had no troop to help him besides God, and he was not of those who help themselves.
Then We caused the earth to swallow up him and his house; and he had not (the least little) party to help him against God, nor could he defend himself
Then We caused the earth to swallow up him and his house; and he had not (the least little) party to help him against Allah, nor could he defend himself
وَأَصۡبَحَ ٱلَّذِینَ تَمَنَّوۡا۟ مَكَانَهُۥ بِٱلۡأَمۡسِ یَقُولُونَ وَیۡكَأَنَّ ٱللَّهَ یَبۡسُطُ ٱلرِّزۡقَ لِمَن یَشَاۤءُ مِنۡ عِبَادِهِۦ وَیَقۡدِرُۖ لَوۡلَاۤ أَن مَّنَّ ٱللَّهُ عَلَیۡنَا لَخَسَفَ بِنَاۖ وَیۡكَأَنَّهُۥ لَا یُفۡلِحُ ٱلۡكَـٰفِرُونَ ٨٢
The next day, those who had, the day before, wished to be in his place exclaimed, ‘Alas [for you, Qarun]! It is God alone who gives what He will, abundantly or sparingly, to whichever He will of His creatures: if God had not been gracious to us, He would have caused the earth to swallow us too.’ Alas indeed! Those who deny the truth will never prosper
And those who had desired his position (of wealth) the day before began to say: “You don’t know that Allah enlarges the provision to whoever He pleases of His servants. If Allah had not been gracious to us, He could have caused the earth to swallow us also! You don’t know that the disbelievers will never be successful!
And those who had wished for his place but yesterday began to say: Ah! Allah expandeth the provision for whomsoever He will of His bondmen and stinteth, had not Allah been gracious unto us, He would have sunk the earth with us also. Ah! the infidels thrive not
Those who were envious of his position only yesterday said on the morrow: "Indeed God increases the fortunes of those of His creatures as He will, and decreases. Had God not been gracious to us He could have (opened up) the earth and made it swallow us. Surely the infidels will not succeed."
Those who wanted to be in his (Qarun’s) place the day before was now saying in the morning, “Ah! So it is Allah who increases the life sustenance for whom He wills and restricts it (for whom He wills)! If Allah had not protected us out of His favor, we would surely have been swallowed up also... Ah! So (it is true that) those who deny the knowledge of the reality cannot succeed!”
Those who had longed to take his place the day before woke up saying, ´Allah expands the provision of any of His slaves He wills or restricts it. If Allah had not shown great kindness to us, we would have been swallowed up as well. Ah! Truly the kafirun are not successful.´
By dawn those who longed to be in his place the day before were saying, ‘Don’t you see that Allah expands the provision for whomever He wishes of His servants, and tightens it? Had Allah not shown us favour, He might have made the earth swallow us too. Don’t you see that the faithless do not prosper.’
And on the morrow, those who had longed to be in his place the day before began to say: "Woe to us! (We had forgotten that) God enlarges provision for whom He wills of His servants, and straitens it (for whom He wills). Had God not been gracious to us, He would have made us too swallowed up. Woe to us! (for we had forgotten that) the unbelievers do not prosper."
Now the very people who had coveted his (lot and) position the day before began to say, `Ruin seize you! it is indeed Allah Who multiplies the means of livelihood for such of His servants as He will and makes them scant (for such of His people as He will). Had not Allah been gracious to us He would have sunk us (also into the bowels of the earth). Ruin seize you! (the fact is that) those who are ungrateful never prosper.
and in the morning those who had longed to be in his place the day before were saying, 'Ah, God outspreads and straitens His provision to whomsoever He will of His servants. Had God not been gracious to us, He would have made us to be swallowed too. Ah, the unbelievers do not prosper
And those who desired his position in the day before began to say: “Wow, it seems like God increases and decreases the provision for any one of His servants that He wants, and if it was not for God’s favor upon us He would have sunk us down (into the earth), wow, it seems like the disbelievers would not succeed.”
The same people who were envious of him the day before, were shameful of their thoughts and said: “What a shame that we had forgotten that it is God who gives so much to some people and so little to the others [in order to try them in wealth and in poverty.] How graceful of God not have sunk us with him. Shame on us that we forgot that the disbelievers never succeed.”
And those who had envied his position the day before began to say, “It is indeed God Who enlarges the provisions or restricts them for any of His servants He pleases. Had it not been that God was gracious to us, He could have caused the earth to swallow us up. Indeed those who reject God will never prosper.
And by morning the ones who only yesterday had wished they were in his position were saying, “Indeed, it is Allah who extends His provision for whomever He wills of His servants, and He restrains (it). Had Allah not been gracious to us, He would have caused it to swallow us. No wonder the deniers never succeed.”
And on the morrow those who had yearned for his place the day before said, 'Ah, ah! God extends provision to whom He pleases of His servants, or He doles it out; had not God been gracious to us, the earth would have cleft open with us! Ah, ah! the unbelievers shall not prosper!
And those who had the day before desired his status, said in the morning, “It is strange - Allah expands the sustenance for whomever He wills among His bondmen, and restricts it; if Allah had not been gracious to us He would have buried us too; strangely, the disbelievers do not prosper.”
And the next morning those who had coveted his place on the day before were saying, “O that Allah does indeed expand the provision for whom He pleases from among His slaves and He does contract [it]. Had Allah not been beneficent to us, He would have caused [the earth] to sink down with us. O that the disbelievers do not prosper.”
And the next morning, those who had coveted his condition the day before, said, aha! Verily God bestoweth abundant provision on such of his servants as He pleaseth; and He is sparing unto whom He pleaseth. Unless God had been gracious unto us, certainly the earth had swallowed us up also. Aha! The unbelievers shall not prosper
And on the morrow those who had yearned for his place the day before said, "Ah! Allah enlarges provision to whom He pleases of His servants, or He restricts it for whom He will. Had not Allah been gracious unto us, the earth would have cleft open an
And in the morning those who had wished to be in his place the previous evening said: 'Indeed, Allah outspreads to whom He will among His worshipers, and He restrains. Had He not shown us favor, He could have caused the earth to swallow us. Indeed, the unbelievers shall never prosper.
And in the morning those who the day before had coveted his lot said, "Aha! God enlargeth supplies to whom he pleaseth of his servants, or is sparing. Had not God been gracious to us, He had caused it to cleave for us. Aha! the ungrateful can never prosper."
And those who had desired his position a day before, saw the morning and they (now) say: “Know you not that Allah extends the provisions (beyond needs) for whom He thinks proper out of His Ibad, and limits (it according to requirements for some others). Had it not been that Allah showered His Grace on us, He would have caused (the earth) to slide in alongwith us. Know you not that it (is a fact that) the disbelievers will not prosper .
And it came to be in the morning those who had coveted his place but yesterday, say: God extends the provision to whomever He wills of His servants and confines it to whomever He wills. Were it not that God showed grace to us, He would have caused the earth to swallow us; O how the ones who are ungrateful will not prosper!
Those who had envied his position the day before began to say, “Oh, it is certainly Allah who enlarges or restricts the provision of any of His servants as He pleases. If it had not been that Allah was gracious to Us, He could have caused (the earth) to swallow us. Oh, the unbelievers will never prosper.”
Now the same people who envied him for his lot the day before, began to say: “Alas! We had forgotten that it is indeed Allah Who enlarges the provision for whom He wills and restricts it from whom He pleases. If Allah had not been gracious to us, He could have caused the earth to swallow us too. Alas! We did not remember that the disbelievers never attain felicity."
And those who had envied his position the day before began to say on the morrow: "Alas, we had forgotten that it is Allah Who increases the provision of those of His servants whom He will and grants in sparing measure to those whom He will. But for Allah´s favour upon us, He could have made us to be swallowed too. Alas, we had forgotten that the unbelievers do not prosper."
And those who had yearned for his place the day before began to say: Ah! (know) that Allah amplifies and straitens the means of subsistence for whom He pleases of His servants; had not Allah been gracious to us, He would have abased us. Ah! (know) that the ungrateful are never successful
And in the morning, those who had longed for his position (only) the day before, (were heard) saying, “Ah! (it is) Allah Who enlarges the provision for whom He wills of His servants and straitens (for whomever and whenever He wills). Had Allah not been gracious to us, He would have caused the sinking along with us. Ah! the ungrateful are not successful.”
And those who had coveted his (Korah's) place but yesterday exclaimed the morning after (Korah's sinking), "Ah, well! Allah gives the provision for living in ample measure to whom He wills of His slaves and restricts it to whom He wills. Had Allah not been gracious to us, He would have sunk the earth with us. Ah, well! Those who suppress the Truth shall not attain salvation
And those who were longing for his position and prominence the day before said (feeling sorry and regretful): ‘How amazing! Allah gives abundantly to whom He wills and sparingly (to whom He wills) of His servants. Had Allah not done favour to us, He would have sunk us (too). Ah! (It is now understood) that the disbelievers cannot attain to deliverance.
And those who wished they were in his place the day before said: "Indeed it is God Who provides or restricts for whomever He chooses from among His servants. Had it not been for God's grace towards us, He could have caused the Earth to swallow us as well. We now realise that the rejecters never succeed."
And those who wished they were in his place the day before said: "Indeed it is God Who provides or restricts for whoever He chooses from among His servants. Had it not been for the grace of God towards us, He could have caused the earth to swallow us as well. We now realize that the rejecters never succeed.
And those who wished they were in his place the day before said: "Indeed it is God who provides or restricts for whoever He chooses from among His servants. Had it not been for the grace of God towards us, He could have caused the earth to swallow us as well. We now realize that the rejecters never succeed."
And those who wished/desired his place/position at the yesterday/past became/became in the morning saying: "Woe as if/as though God spreads/extends the provision to whom He wills/wants from His worshippers/slaves , and He is capable/able , if only that God blessed on us He would have sunk down (the land) with us, woe, as if he/as though He does not make the disbelievers succeed/win ."
And on the morrow, those who but yesterday had longed to be in his place exclaimed: “Alas [for our not having been aware] that it is indeed God [alone] who grants abundant sustenance, or gives it in scant measure, unto whichever He wills of His creatures! Had not God been gracious to us, He might have caused [the earth] to swallow us, too! Alas [for our having forgotten] that those who deny the truth can never attain to a happy state!”
And (in the morning) the ones who had coveted his place the day before became (secure) and said, "Ah, actually (Or: Now, it seems true that) Allah outspreads the provision to whomever He decides of His bondmen, and He estimates it. Had Allah not been Bounteous to us, He would indeed have caved us in. Ah, actually the disbelievers do not prosper."
And morning found those who had coveted his place but yesterday crying: Ah, welladay! Allah enlargeth the provision for whom He will of His slaves and straiteneth it (for whom He will). If Allah had not been gracious unto us He would have caused it to swallow us (also). Ah, welladay! the disbelievers never prosper
The people who the other day had wished to be like him, began saying, "Woe to us! God gives abundant wealth only to those of His servants whom He wants and He determines everyone's share. Had it not been for God's favor to us, He would have caused the earth to swallow us up. Woe to the unbelievers who will have no happiness."
And those who wished to be in his position the day before, started saying, .Oh, it seems that Allah extends provision to whom He wills and straitens (for whom He wills). Had Allah not favored us, He would have made us sink (too). Oh, it seems that the infidels do not succeed
In the morning, those who had intense feeling of longing for being in his place, began to say (in a sorrowful tone), "Ah ( we must have known that) Allâh spreads out and straitens the means of subsistence for whom He wills of His servants! If Allâh had not been Benignant to us, He would have caused the earth to swallow us (also). Ah! those who fall into disbelief will never achieve a blissful life/ or gain eternal salvation."
Those who longed to be in his shoes just a day earlier, began to say, "Alas, we forgot! Allah expands and restricts the provisions of life for whomever He wants amongst His servants. Had Allah not been kind to us, He would have sunk us too! Alas, we forgot! The unbelievers will never prosper!"
In the morning, those who had intense feeling of longing for being in his place began to say (in a sorrowful tone), "Ah ( we must have known that) Allâh spreads out and straitens the means of subsistence for whom He wills of His servants! If Allâh had not been Benignant to us, He would have caused the earth to swallow us up. Oh, indeed! Those who are spiritually dead and blind will never achieve their aims.
And those who had desiderated his status the day before exclaimed then: "Goodness, it is evident that Allah gives livelihood generously and confers support gratuitously to whom He will of His servants and He gives with restraint and by measure to whom He will. Has He not been gracious and merciful to us". they added, "He would have made the earth take us into itself. Goodness, if is evident that those who challenge Allah do not really prosper"
Those who only the other day had longed to be in his place said, “Alas! It seems Allah gives in abundance to whichever of His servants He pleases, and in strict measure. If Allah hadn’t been gracious to us, He might have destroyed us too. Alas! It’s apparent the ungrateful fail.
And those who had craved his position the previous day began to say, “Ah! It is certainly Allah Who gives abundant or limited provisions to whoever He wills of His servants. Had it not been for the grace of Allah, He could have surely caused the earth to swallow us up! Oh, indeed! The disbelievers will never succeed.”
And those who wished for his place the day before started saying: wow, Allah expands the provision for whom He pleases of His servants and tightens it, and if Allah had not bestowed favours on us, He would have made (the earth) collapse with us, wow, those who reject (the truth) do not succeed.
And those who on the day before had coveted his lot next morning said: "Behold! God gives abundantly to whom He will among his servants and sparingly also. But for the grace of God to us, He could have caused the earth to swallow us. Behold! The ungrateful shall never succeed.‘
Those who were envious of him the day before said, "Now we realize that GOD is the One who provides for whomever He chooses from among His servants, and withholds. If it were not for GOD's grace towards us, He could have caused the earth to swallow us too. We now realize that the disbelievers never succeed."
And those who had wished in the previous day to be in his place said, "As if God gives abundantly or sparingly, to whomever He wishes of His servants. Oh! If God had not been gracious to us, He would have caused the earth to swallow us too. Alas, those who deny the truth will never succeed."
And those who had wished in the previous day to be in his place said, “As if God gives abundantly or sparingly, to whomever He wishes of His worshipers. Oh! If God had not been gracious to us, He would have caused the Earth to swallow us too. Alas, those who deny the truth will never succeed.”
And became those who had wished his place by Yesterday, were saying, “Oh it, as if Allah extends the livelihood for whomever He wills among His slaves, and He quantized it. If not, Allah had conferred favors upon us, He would have collapsed the land down by us. Alas it, as if the disbelievers will not be gained.”
And (by seeing Korah�s annihilation) those who yearned for his position the day before were saying: �Ah! That Allah enlarges the sustenance for whomever He pleases, of His servants, or restricts it. Had not Allah been gracious to us, He might have made the earth swallow us, too. Ah! (know) that the unbelievers do not prosper�
By the morning, those who but yesterday had longed to be in his place were now saying: 'Behold! It is indeed God who gives in abundance, or gives in small measure, to whom He wills of His servants. Had not God been gracious to us, He might have caused the earth to swallow us, too. Behold! The unbelievers will not achieve success.'
And those who had envied his position only the day before were saying the next morning, "Ah, it is indeed Allah Who makes the provision plenty or scarce for His servants according to His Laws. Had Allah not been kind to us, He could have caused the earth to swallow us! Ah! The rejecters of the Truth can never attain lasting contentment."
And those who yearned for his place only the day before began to say: Ah! (know) that Allah amplifies and straitens the means of subsistence for whom He pleases of His servants; had not Allah been gracious to us, He would most surely have abased us; ah! (know) that the ungrateful are never successful
And those who had coveted his position the day before began to say, `Ruin seize thee ! it is indeed ALLAH Who enlarges the provisions for such of HIS servants as HE pleases and straitens it for whom HE pleases. Had not ALLAH been gracious to us, HE would have caused it to swallow us up also. Ah ! the ungrateful never prosper.
And morning found those who had longed to be in his place the day before saying, “Alas! It seems God outspreads and straitens provision for whomsoever He will among His servants. Had God not been gracious to us, He would have caused us to be engulfed [as well]. Alas! It seems the disbelievers will not prosper!
And those who wished his position the day before began to say the next day: "Ah! It is truly Allah, Who grows the provision or shrinks it, to any of His servants He pleases! If it was not that Allah was kind to us, he could have caused the earth to swallow us up! Those who disbelieve will never be successful."
Those who wished they were in his place the day before began to say, “Oh, how God extends provision to whom He wills of His servants and restricts it. Had God not been gracious to us, He would’ve caused the earth to swallow us. Oh, how the unbelievers don’t succeed.”
Those who had wished they were in his position the day before were saying, 'Indeed, it is God who spreads the bounty to whomever He wills of His servants, and restricts it. Had God not been gracious to us, He would have caved in on us. No wonder the ungrateful never prosper.'
And those who had wished for his position the previous day began to say, "Oh, how Allah extends provision to whom He wills of His servants and restricts it! If not that Allah had conferred favor on us, He would have caused it to swallow us. Oh, how the disbelievers do not succeed!"
And on the morrow those who had yearned for his place the day before said, 'Ah! God extends the provision to whom He wills of His servants and He straitens; if not that God had bestowed favour on us, He surely would have caused to sink with us. Ah! The disbelievers shall not prosper.'
And those who had envied his position the day before began to say on the morrow: "Ah! it is indeed God Who enlarges the provision or restricts it, to any of His servants He pleases! had it not been that God was gracious to us, He could have ca used the earth to swallow us up! Ah! those who reject God will assuredly never prosper."
And those who had envied his position the day before began to say on the morrow: "Ah! it is indeed Allah Who enlarges the provision or restricts it, to any of His servants He pleases! had it not been that Allah was gracious to us, He could have caused the earth to swallow us up! Ah! those who reject Allah will assuredly never prosper."
9
The Prophet will return to Makkah
تِلۡكَ ٱلدَّارُ ٱلۡءَاخِرَةُ نَجۡعَلُهَا لِلَّذِینَ لَا یُرِیدُونَ عُلُوࣰّا فِی ٱلۡأَرۡضِ وَلَا فَسَادࣰاۚ وَٱلۡعَـٰقِبَةُ لِلۡمُتَّقِینَ ٨٣
We grant the Home in the Hereafter to those who do not seek superiority on earth or spread corruption: the happy ending is awarded to those who are mindful of God
As for the last home (of Paradise), We shall assign to those who neither want pride nor do mischief in the land. The good end is for the pious.
This is the abode of the Hereafter! We appoint it unto those who Seek not exaltation in the earth nor corruption; and the happy end is for the God-fearing
We shall give the mansion of the Hereafter to those who do not want to be haughty in the land and spread corruption. The future belongs to those who take heed for themselves and follow the straight path
The land of the future (the dimension of immortality)! We form it in the world (the life of the body) for those who do not act superior to others and who comply with the order... The blessed future is for those who are protected (for the sake of Allah)!
That abode of the Next World— We grant it to those who do not seek to exalt themselves in the earth or to cause corruption in it. The successful outcome is for those who have taqwa.
This is the abode of the Hereafter which We shall grant to those who do not desire to domineer in the earth nor to cause corruption, and the outcome will be in favour of the Godwary
As for the abode of the Hereafter, We will assign it to those who do not seek arrogant power on earth nor cause corruption and disorder. The (truly desirable) outcome is for the God-revering, pious
This is the Abode of the Hereafter, We assign it to those only who do not seek self-exaltation in the earth, nor corruption. Indeed, those who guard against evil shall meet a happy end
That is the Last Abode; We appoint it for those who desire not exorbitance in the earth, nor corruption. The issue ultimate is to the godfearing
That is the home of the Hereafter, We made it for those who do not want superiority or corruption on the earth. And the end belongs to those who are cautious (of God).
I (God) have reserved the Paradise for those who do not seek domination in the earth nor get involved in corruption; the successful ones are those who are constantly minding their Lord
The home of the hereafter, We will give it to those who do not intend haughtiness or wrong on earth, and the end is best for the righteous
That is the Home of the Hereafter—We assign it for those who want no exaltation in the land nor corruption. And the future outcome is for those who are mindful (of God).
That is the future abode; we make it for those who do not wish to be haughty in the earth, nor to do evil, and the end is for the pious
This abode of the Hereafter - We make it for those who do not wish greatness in the land nor turmoil; and the Hereafter is only for the pious
That is the home of the hereafter We make it for those who do not seek highness in the earth nor corruption. And the good ending is for those who revere Allah.
As to this future mansion of paradise, We will give it unto them who seek not to exalt themselves in the earth, or to do wrong; for the happy issue shall attend the pious
That Home of the Hereafter, We assign it unto those who seek not arrogant oppression in the earth, nor yet corruption, and the end is for the righteous
That is the Last Abode, We shall assign it to those who desire neither exorbitance in the earth, nor corruption. The outcome is for the cautious
As to this future mansion, we will bestow it on those who seek not to exalt them in the earth or to do wrong: And there is a happy issue for the God-fearing
That Home in the Hereafter, We shall assign to those who intend not self-exaltation on the earth, and nor disruption. And the successful end is for the righteous
This is the Last Abode that We will assign to those who want not self-exaltation in the earth, nor corruption. And the Ultimate End is for the ones who are Godfearing.
We shall give the House of the Hereafter to those who seek no supremacy or evil on Earth, and the good finale is for the righteous.
As for the abode of the Hereafter, We have reserved it for those who seek neither glory nor corruption in the earth; the ultimate good is for the righteous
As for the Abode of the Hereafter, We shall assign it exclusively for those who do not seek glory on earth nor want to cause mischief. The God-fearing shall have the best end
That abode of the Hereafter, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief. And the good end is for those who keep their duty
That home of the hereafter, We have made for those who intend neither to be proud in the earth nor (to cause) corruption (in it), and the (good) end is for those who guard (against evil).
We have prepared this Home of the Hereafter for those who desire not an exalted position — nor corruption — on the earth. And the good end is for those who are Allah-fearing and pious
(This) is the Home of the Hereafter We have made for such people that seek neither violence and vanity nor mischief in the land. And good end is for the Godfearing
Such will be the abode of the Hereafter; We reserve it for those who do not seek prestige on Earth, nor corruption. And the end belongs to the righteous
Such will be the abode of the Hereafter; We reserve it for those who do not seek prestige on the earth, nor corruption; and the ending will be for the righteous
Such will be the abode of the Hereafter; We reserve it for those who do not seek prestige on the earth, nor corruption; and the ending will be for the righteous.
That is the house/home of the end (other life), We make/create it to those who do not want height, might and dignity in the earth/Planet Earth, and nor a corruption , and the end (result) is to the fearing and obeying
As for that [happy] life in the hereafter, We grant it [only] to those who do not seek to exalt themselves on earth, nor yet to spread corruption: for the future belongs to the God-conscious
That is the Last Home. We make it for the ones who would not like exaltation in the earth nor corruption, and the (fortunate) End is for the pious
As for that Abode of the Hereafter We assign it unto those who seek not oppression in the earth, nor yet corruption. The sequel is for those who ward off (evil)
There is the life hereafter which We have prepared for those who do not want to impose their superiority over the others in the land nor commit evil therein. The happy end certainly belongs to the pious ones
As for that Ultimate Abode (the Hereafter), We assign it to those who do not intend haughtiness on earth nor mischief. And the (best) end is for the God-fearing
As for that Abode of the ‘Hereafter’, We assign it to those who desires not to be supercilious on the earth or to be involved in spreading corruption. The great end is for the ‘Pious’ (or for those who show honor and reverence for Allâh/ or for those who guard themselves against falling into sin and temptation).
We will reserve the houses of the hereafter exclusively for those who do not seek self-glory in this life and do not cause oppression and corruption to spread. The final outcome belongs to those who fear (Allah)
As for that Abode of the Hereafter, We assign it to those who don’t pursue neither haughtiness nor corruption. The best outcome is for the Pious.
That home, in the world to come where one's true affections and hopes centre and where one finds peace, rest, refuge, beatitude and bliss, we simply reserve for those who do not seek to attain a high status in the land in order to impose themselves on people and to play the tyrant nor do they play the mischief or create discord. A happy ending is an attribute to those in whose hearts reigns piety
Such is the Final Abode; We grant it to those who desire neither grandeur nor wreak havoc in the land. And the best outcome is for those mindful of Allah.
That ˹eternal˺ Home in the Hereafter We reserve ˹only˺ for those who seek neither tyranny nor corruption on the earth. The ultimate outcome belongs ˹only˺ to the righteous.
This is the abode of the hereafter which We made for those who do not seek arrogance nor corruption on earth, and the outcome is for those who beware (of Allah).
That Final Abode We shall assign it to those who seek neither grandeur on the earth nor evil-doing. The righteous shall have a blessed end
We reserve the abode of the Hereafter for those who do not seek exaltation on earth, nor corruption. The ultimate victory belongs to the righteous.
We grant a home in the Hereafter to those who do not desire superiority on earth or to spread corruption, for the [best] outcome is for those who are mindful of God.
We grant The Home in the Hereafter to those who do not desire superiority on Earth or to spread corruption, for the [best] outcome is for those who are mindful of God.
That is The Hereafter Home, We set it for those who do not want superiority on the earth, nor spoiling. And the consequence is for the pious.
That abode of the Hereafter, we assign it for those who do not intend to exalt themselves in the earth nor (to make) mischief and the good end is for the pious ones
We grant that happy life in the hereafter to those who do not seek to exalt themselves on earth or to spread corruption. The future belongs to the God- fearing.
That Home of the Hereafter We shall give to those who do not seek to exalt themselves in the earth, nor do they seek corruption and disorder. And the Future belongs to those who walk aright
(As for) that future abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief and the good end is for those who guard (against evil
This is the home of the Hereafter. WE give it to those who seek not self-exaltation in the earth, nor corruption. And the good end is for the righteous
That is the Abode of the Hereafter, which We ordain for those who desire neither dominance upon the earth, nor corruption. And the end belongs to the reverent
We will give that Home of the Hereafter to those who do not want arrogance or mischief on earth: And the end is (best) for the righteous
That Home of the Hereafter, We assign it to those who don’t seek superiority or corruption on earth. And the outcome is for the righteous.
That Home of the Hereafter—We assign it for those who seek no superiority on earth, nor corruption. And the outcome is for the cautious
That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous
That is the home of the hereafter; We make it for those who do not wish to be haughty in the earth, nor to do evil, and the end is for those who fear.
That Home of the Hereafter We shall give to those who intend not high- handedness or mischief on earth: and the end is (best) for the righteous
That Home of the Hereafter We shall give to those who intend not high-handedness or mischief on earth: and the end is (best) for the righteous
مَن جَاۤءَ بِٱلۡحَسَنَةِ فَلَهُۥ خَیۡرࣱ مِّنۡهَاۖ وَمَن جَاۤءَ بِٱلسَّیِّئَةِ فَلَا یُجۡزَى ٱلَّذِینَ عَمِلُوا۟ ٱلسَّیِّءَاتِ إِلَّا مَا كَانُوا۟ یَعۡمَلُونَ ٨٤
Whoever comes before God with a good deed will receive a better reward; whoever comes with an evil deed will be punished only for what he has done
Whoever brings a good deed, shall have the better from it. Whoever brings an evil deed, then those who do evil deeds, will be punished only for what they did.
Whosoever bringeth good shall have better than it, and whosoever bringeth evil, then those who do ill works shall be rewarded only for that which they have been working
Whoever does good will receive better than what he has done; and whoever does ill shall be requited but to the extent of what he does
Whoever comes with beauty (the qualities of the Names that they have manifested) will be rewarded with something better... And whoever comes with the bad (deeds driven by the assumption that they are the body, which is bound to deteriorate) will find nothing else but the consequences of their own deeds!
Anyone who does a good action will get something better. As for anyone who does a bad action, those who have done bad actions will only be repaid for what they did.
Whoever brings virtue shall receive [a reward] better than it, but whoever brings vice —those who commit misdeeds shall not be requited except for what they used to do
Whoever comes to God with a good deed will have better than it, and whoever comes with an evil deed – those who do evil deeds will not be recompensed save only for what they have done
He who brings good deeds (into the presence of his Lord on the Day of judgment) shall have a reward (at His hand) better than he merits. But he who brings evil (let him bear in mind that) those who do evil shall only reap the fruit according to what they did
Whoso brings a good deed shall have better than it; and whoso brings an evil deed those who have done evil deeds shall only be recompensed for that they were doing
Anyone who comes with the good (deed) then he will have a better (reward) than that, and anyone who comes with the bad (deed) then those who did bad deed will only be punished for what they used to do.
The one who does a good deed will receive many folded rewards for it. The one who does a wrong thing, he will receive a punishment equal to his sin [and not an excessive punishment.]
If any does right, the reward for him is better than his deed, but if any does wrong, the doers of wrong are only punished to the extent of what they do
Whoever has come with a good deed—for him there is better than it, but whoever has come with an evil deed—those who have done evil deeds will only be rewarded for what they used to do.
He who brings a good deed shall have better than it; and he who brings an evil deed - those who do evil deeds shall only be rewarded for that which they have done
Whoever brings virtue, for him is better than it; and whoever brings evil – so those who commit evil will not be repaid except to the extent of their deeds
Whoever comes with the good deed for him there will be a reward better than it and whoever comes with the ill deed, those who do the ill deeds will not be rewarded except for that what they used to do.
Whoso doth good, shall receive a reward which shall exceed the merit thereof: But as to him who doth evil, they who work evil shall be rewarded according to the merit only of that which they shall have wrought
He who brings a good deed shall have better than it; and he who brings an evil deed - those who do evil deeds shall only be rewarded for that which they have done
Whosoever does a good deed shall have better than it. But whosoever does evil deeds, they shall be recompensed for what they were doing
Whoso doeth good shall have reward beyond its merits, and whoso doeth evil, they who do evil shall be rewarded only as they shall have wrought
Whosoever approached with good (deed and Belief) so, for him is better than it; and whosoever approached with evil, so those who did evil will not be rewarded except what they used to do
Whoever brought about benevolence, for him there will be better than it. And whoever brought about an evil deed, then, not will be given recompense to those who did evil deeds other than for what they had been doing.
Whoever performs goodness will receive a reward far better than his/her deed. Those who do evil, however, are punished only in relation to their deeds.
Anyone who brings a good deed shall have something even better; while anyone who brings an evil deed will find that those who perform evil deeds will be punished only to the extent of their misdeeds
He who shall bring a good deed shall be rewarded with what is better. But those who bring evil deeds shall not be requited more than their deeds
Whoever brings good, he will have better than it; and whoever brings evil, those who do evil will be requited only for what they did
One who comes for good, then for him there is (something) better than that, and one who comes with evil, then those who do evil will not be rewarded except for that which they used to do.
He who comes with a good deed, he will have a reward better than what his deed deserved. And he who comes with an evil deed — those who do ill-deeds will be repaid with only what their deeds deserved
Whoever brings good, for him is reward better than that; and whoever brings evil, then there is no compensation for the evildoers but equal to what they used to do
Whoever brings forth a good deed, he will receive a better reward than it. And whoever brings forth a sin then the retribution for their sins will be to the extent of their deeds
Whoever brings forth a good deed, he will receive a better reward than it. And whoever brings forth a sin then the retribution for their sins will be to the extent of their deeds
Whoever brings forth a good deed, he will receive a better reward than it. And whoever brings forth a sin then the retribution for their sins will be to the extent of their deeds.
Who came with the good/goodness, so to him better than it, and who came with the sin/crime, so those who made/did the sins/crimes will not be reimbursed except (for) what they were making/doing
Whosoever shall come [before God] with a good deed will gain [further] good there from; but as for any who shall come with an evil deed - [know that] they who do evil deeds will not be requited with more than [the like of] what they have done
Whoever comes with a fair (deed), then he will have a more charitable (reward) than it; and whoever comes with an odious (deed), then the ones who have done odious (deeds) will be recompensed only with (nothing) except with whatever they were doing
Whoso bringeth a good deed, he will have better than the same; while as for him who bringeth an ill-deed, those who do ill-deeds will be requited only what they did
The reward for a good deed will be greater than the deed itself and the recompense for an evil deed will be equivalent to the deed
Whoever brings good deed shall have better than it, and whoever brings evil deed, then those who commit evils shall not be punished except for what they used to do
Whoever comes (on the ‘Judgment Day’) with a single righteous deed will have better than it. Whoever comes (on the ‘Judgment Day’) with a single evil deed- then those who committed evil deeds will only be chastised for what they used to do.
Those who perform good deeds shall in return receive rewards far greater in worth. Those who do evil (and vile) deeds would not be punished in excess of what their actions deserve
Whoever comes (on the Judgment Day) with a single righteous deed will have better than it. And whoever comes (on the Judgment Day) with a single evil deed- then those who committed evil deeds will only be chastised for what they used to do.
He who crowns the deed with equity shall be rewarded with what is infinitely better than what is commensurate with his deed and those who commit themselves to an evil line of conduct, shall be requited only with what is commensurate with their deeds
Anyone who does good deeds will be generously rewarded with something wonderful; and anyone who does evil deeds will be rewarded for what they did.
Whoever comes with a good deed will be rewarded with what is better. And whoever comes with an evil deed, then the evildoers will only be rewarded for what they used to do.
Whoever brings a good deed, he will receive better than it, and whoever brings a bad deed, those who do bad will only be punished for what they did.
He that comes with a good deed shall have what is better; and they that commit vile deeds shall be requited only according to what they did
Whoever works righteousness receives a far better reward. As for those who commit sins, the retribution for their sins is precisely equivalent to their works.
Whoever comes [on the Day of Judgment] with a good deed will have a better reward, and whoever comes with an evil deed will be punished only for what they have done.
Whoever comes [on the Day of Judgment] with a good deed will have a better reward, and whoever comes with an evil deed will be punished only for what they have done.
Whoever brings with the good deed, so for him is better than it. And whoever brings with, the bad deed, so those who worked the bad deeds will not be penalized except for what they were working.
Whoever brings good, he shall have (reward) better than it, and whoever brings evil, then those who commit misdeeds shall not be requited except for what they used to do
Whoever comes [before Him] with a good deed shall have far better than it; but anyone who comes with an evil deed will be requited with nothing more than the like of what they have done.
Anyone who brings actions that benefited others, the reward to him is better than what he has done. And anyone who is unfair in his dealings with others, such will be punished, but not more than the like of what they have done
Whoever brings good, he shall have better than it, and whoever brings evil, those who do evil shall not be rewarded (for) aught except what they did
He who does a good deed shall have a reward better than that; and as for him who does an evil deed - those who do evil deeds shall not be rewarded but according to what they did
Whosoever brings a good deed, he shall have better than it; and whosoever brings an evil deed, those who perform evil deeds shall only be recompensed for that which they have done
If any does good, the reward for him is better than his deed; But if any does evil, the doers of evil are only punished to the extent of their deeds
Whoever comes with good will have what’s better. But whoever comes with evil—the evildoers will be recompensed only for what they’ve done.
Whoever brings a virtue will receive better than it. But whoever brings evil—the evildoers will be rewarded only according to what they used to do
Whoever comes [on the Day of Judgement] with a good deed will have better than it; and whoever comes with an evil deed - then those who did evil deeds will not be recompensed except [as much as] what they used to do
Whoever comes with the good deed then for him is better than it; and whoever comes with the evil deed, then those who do the evil deeds will not be recompensed except what they used to do.
If any does good, the reward to him is better than his deed; but if any does evil, the doers of evil are only punished (to the extent) of their deeds
If any does good, the reward to him is better than his deed; but if any does evil, the doers of evil are only punished (to the extent) of their deeds
إِنَّ ٱلَّذِی فَرَضَ عَلَیۡكَ ٱلۡقُرۡءَانَ لَرَاۤدُّكَ إِلَىٰ مَعَادࣲۚ قُل رَّبِّیۤ أَعۡلَمُ مَن جَاۤءَ بِٱلۡهُدَىٰ وَمَنۡ هُوَ فِی ضَلَـٰلࣲ مُّبِینࣲ ٨٥
He who has made the Quran binding on you [Prophet] will bring you back home. So say, ‘My Lord knows best who has brought true guidance and who is blatantly astray.’
Surely, He Who has enjoined on you (O Muhammad) the Qur’an, will surely bring you to the best place of return. Say (O Muhammad): “My Lord is aware of the one who brings guidance and of the one who is in clear error.”
Verily He who hath imposed the Qur'an on thee Is surely about to bring thee back home. Say thou: my Lord knoweth best who bringeth guidance and who is in an error manifest
He who has assigned (the propagation) of the Qur'an to you will bring you back to the destination. Say: "My Lord knows who has come to guidance, and who is clearly in error."
The One who has made the Quran (complying with the knowledge of the reality and sunnatullah) obligatory upon you will surely make you reach the final goal! Say, “My Rabb knows better who has come as a guide to the reality and who is clearly in corrupt faith.”
He who has imposed the Qur´an upon you will most certainly bring you back home again. Say: ´My Lord knows best who has brought true guidance and who is plainly misguided.´
Indeed He who has revealed to you the Qur’an will surely restore you to the place of return. Say, ‘My Lord knows best him who brings guidance and him who is in manifest error.’
Surely He Who has entrusted you (O Messenger) with the (duty of conveying) the Qur’an, will certainly bring you round to the fulfillment of the promise (– you will be returned in victory to the home you were compelled to abandon). Say: "My Lord knows best who has the (true) guidance and who is lost in obvious error."
(Prophet!) He who has made (the teaching of) the Qur'an binding on you shall most surely bring you back to your ordained place of return, (the place of Pilgrimage - Makkah). Say, `My Lord knows him best who has brought guidance as well as those who are steeped in clear error.
He who imposed 'the Recitation upon thee. shall surely restore thee to a place of homing. Say: 'My Lord' knows very well who comes with guidance, and who is in manifest error
Indeed, the One Who mandated the Quran to you, certainly brings you back to place of return. Say: “My Lord knows best anyone who brought the guidance and anyone who is in obvious error.”
Rest assured that the One (God) Who has formally established this Qur’an (set of laws and code of conducts) upon you, will summon you to His Court. Therefore, say to people: “God knows who is following the Lord’s path and who is lost.”
Indeed He Who ordained the Quran for you, will bring you back to the place of return. Say, “My Lord knows best who it is who brings true guidance, and who is in manifest error.
Indeed, He Who ordained the Recital upon yousg will surely return you to a great place of return. Saysg, “My Lord knows better who brings guidance and who is the one in evident misguidance.”
Verily, He who hath ordained the Qur'an for thee will restore thee to thy returning place. Say, 'My Lord knows best who brings guidance, and who is in obvious error
Indeed He Who has ordained the Qur’an upon you, will surely bring you back to where you wish; proclaim, “My Lord well knows him who came with guidance, and him who is in open error.”
Truly He who imposed the Quran upon you is surely going to bring you back to a place that is prepared for your return. Say, “My Lord knows best who has come with the guidance and who is in a manifest error.”
Verily He who hath given thee the Koran for a rule of faith and practice, will certainly bring thee back home unto Mecca. Say, my Lord best knoweth who cometh with a true direction, and who is in a manifest error
Verily, He who hath ordained the Quran for you will surely bring you back to the Place of Return (Mecca or Home in Heaven). Say, "My Lord knows best who brings guidance, and who is in error manifest
He who has obligated the Koran will bring you to an appointment. Say: 'My Lord knows well who comes with guidance, and who is in clear error.
He who hath sanctioned the Koran to thee will certainly bring thee to thy home. SAY: My Lord best knoweth who hath guidance, and who is in undoubted error
Verily, That Who has made Al-Quran binding on you (as the Book of Guidance and as the only source of Religion) will surely bring you back to the Ma’ad (Place of Return). Say: “My Nourisher-Sustainer Knows better as to who approached in guidance and who is that (who approached) in manifest error.”
Truly, He Who imposed the Quran for thee will be one who restores thee to the place of return. Say: My Lord is greater in knowledge of whoever drew near guidance and whoever is clearly wandering astray.
Truly, He who ordained the Qur’an for you will bring you back to the place of return. Say, “My Lord knows best who conveys true guidance and who is in evident error.”
O Prophet, rest assured that He Who charged you with The Qur'an will bring you to the best destination. Say: "My Lord best knows him who has brought guidance and him who is in manifest error."
(O Prophet), surely He Who has ordained the Qur´an on you will bring you to the best end. Say to them: "My Lord knows best who has brought true guidance and who is in clear error."
He who has made the Qur’an binding on thee will surely bring thee back to the Place of Return. Say: My Lord knows best him who has brought the guidance and him who is in manifest error
He Who has ordained (the implementation of) the Quran on you will certainly bring you back to the place of return (Mecca). Say, “My Fosterer knows best him who comes with guidance and him who is in clear error.”
Indeed! He Who has made the Qur'aan obligatory on you will surely bring you (Muhammad) back home. Say, "My Lord knows who brings guidance and who is in delusion manifest."
Surely, the (Lord) Who has enjoined (the teaching, preaching and establishment of the system given in) the Qur’an upon you will bring you back (according to your desire) to the place of return (Mecca or the Hereafter with victory and success). Say: ‘My Lord knows best the one who brought guidance and (also) the one who is in open error.’
Surely, the One who decreed the Quran to you will summon you to a predetermined appointment. Say: "My Lord is fully aware of who it is that brings the guidance, and who has gone astray."
Surely, the One who decreed the Qur'an to you will summon you to a predetermined appointment. Say: "My Lord is fully aware of who it is that brings the guidance, and who has gone astray.
Surely, the One who decreed the Qur'an to you will summon you to a predetermined appointment. Say: "My Lord is fully aware of who it is that brings the guidance, and who has gone astray."
That (E) who specified/imposed/stipulated on you the Koran, (is) returning you (E) to a return/paradise/final place , say: "My Lord (is) more knowledgeable (of) who came with the guidance, and who he is in (a) clear/evident misguidance."
VERILY, [O believer,] He who has laid down this Qur’an in plain terms, making it binding on thee, will assuredly bring thee back [from death] to a life renewed. Say [unto those who reject the truth]: My Sustainer knows best, as to who is right-guided and who is obviously lost in error!”
Surely He who ordained the Qur'an upon you will indeed revert you to a place of turning back (i.e. Makkah or paradise "after death"). Say, "My Lord knows best who comes with guidance and who is in evident error."
Lo! He Who hath given thee the Qur'an for a law will surely bring thee home again. Say: My Lord is Best Aware of him who bringeth guidance and him who is in error manifest
(Muhammad), God, Who has commanded you to follow the guidance of the Quran, will certainly return you victoriously to your place of birth. Say, "My Lord knows best who has brought guidance and who is in plain error."
Surely the One who has enjoined the Qur‘an upon you will surely bring you back to a place of return. Say, .My Lord best knows the one who has come with guidance and the one who is in manifest error
Indeed, He who has assigned the responsibility for (teaching) the 'Qur’ān' to you, (O’ Muhammad), will definitely bring you back to the place of return (Mecca). Say, “My Lord is Fully Aware of the one who brings spiritual guidance and the one who is in utter deception.”
The One Who ordained this Qur´an upon you would certainly bring you back to your cherished destination (the paradise). Say, "My Lord knows much better those who have accepted guidance, and those who remained misguided."
Most assuredly, the One Who ordained the Qur’ān for you, will bring you back to the place of return (Mecca). Say, “My Lord has full knowledge of the one who brings guidance and the one who is in utter deception.”
He Who imposed on you the Quran O Muhammad -which brought on you persecution and led you to go hence- shall cause you to return. Say to them: "Indeed Allah, my Creator, knows best who proclaims the spirit of truth that guides into all truth and who deviates from sense and be lest in the maze of error"
The Legislator of the laws of the Quran will return you to Makkah. Say: “My Lord knows who is guided and who is misguided.”
Most certainly, the One Who has ordained the Quran for you will ˹ultimately˺ bring you back home ˹to Mecca˺. Say, “My Lord knows best who has come with ˹true˺ guidance and who is clearly astray.”
The One who prescribed the Qur´an for you will return you to the promised place. Say: my Lord knows best who brings the guidance and who is in clear error.
He who has committed the Koran to your keeping will surely bring you home¹ again. Say: ‘My Lord best knows him who has brought guidance and him who is in manifest error.‘
Surely, the One who decreed the Quran for you will summon you to a predetermined appointment. Say, "My Lord is fully aware of those who uphold the guidance, and those who have gone astray."
He who ordained the Qur'an for you [Prophet] will see you back to your destination. Say, "My Lord best knows he who brought true guidance, and he who is clearly lost."
He who ordained the Qur’an for you [Prophet] will see you back to your destination. Say, “My Lord best knows he who brought true guidance, and he who is clearly lost.”
Surely the one Who imposed upon you the Quran, will return you to a promised appointed place. Say, “My Lord is knower of who brought with the guidance, and who is in an obvious astray.”
Verily He Who has (revealed and) ordained the Qur�?n unto you will bring you back to the destination. Say: �My Lord knows best him who has brought the guidance and him who is in manifest error
He who has made the Qur'Än binding on you will surely bring you back to the place of return. Say: 'My Lord knows best who has come with right guidance, and who is lost in obvious error.'
Verily, He Who has made this Qur'an a binding duty upon you (O Believers), will assuredly direct you to the Destination of Bliss. Say, "My Lord is best Aware as to who is rightly guided and who is obviously lost in error." (The Path to the Destination of Bliss has been well expounded in this Book)
Most surely He Who has made the Quran binding on you will bring you back to the destination. Say: My Lord knows best him who has brought the guidance and him who is in manifest error
HE who has made the teaching of the Qur'an binding on thee will most surely bring thee back to thy ordained place of return. Say, `My Lord knows best him who has brought the guidance, and him who is in manifest error.
Truly the One Who ordained the Quran for thee shall surely bring thee back to the place of return. Say, “My Lord knows best those who bring guidance, and those who are in manifest error.
Surely (O Prophet!) He, Who ordained the Quran for you, will bring you back to the Place of Return (signifies both Makkah and the Hereafter). Say: "My Lord knows best who brings true guidance, and who is openly in the wrong."
He who ordained the Quran upon you, will bring you back to the place of return. Say, “My Lord knows best who comes with guidance and who is in manifest error.”
He Who ordained the Quran for you will return you Home. Say, 'My Lord knows best who comes with guidance, and who is in manifest error.'
Indeed, [O Muhammad], He who imposed upon you the Qur'an will take you back to a place of return. Say, "My Lord is most knowing of who brings guidance and who is in clear error."
Indeed, He who has ordained upon you the Quran will surely restore you to a place of return. Say, 'My Lord knows best who brings guidance, and who is in clear error.'
Verily He Who ordained the Qur'an for thee, will bring thee back to the Place of Return. Say: "My Lord knows best who it is that brings true guidance, and who is in manifest error."
Verily He Who ordained the Qur'an for thee, will bring thee back to the Place of Return. Say: "My Lord knows best who it is that brings true guidance, and who is in manifest error."
وَمَا كُنتَ تَرۡجُوۤا۟ أَن یُلۡقَىٰۤ إِلَیۡكَ ٱلۡكِتَـٰبُ إِلَّا رَحۡمَةࣰ مِّن رَّبِّكَۖ فَلَا تَكُونَنَّ ظَهِیرࣰا لِّلۡكَـٰفِرِینَ ٨٦
You yourself could not have expected the Scripture to be sent to you; it came only as a mercy from your Lord. So give no help to the disbelievers
And you (O Muhammad) never expected that the book (this Qur’an) would be sent down to you, but it is a Mercy from your Lord. So never be a supporter of the disbelievers.
And thou wast not hoping that the Book would be Inspired in thee; but it is a mercy from thy Lord, so be thou not a supporter of the infidels
You did not expect that the Book would be given to you except by the favour of your Lord. So do not be the helper of unbelievers
You never expected the Book (the knowledge of the reality and sunnatullah) would be disclosed through you; it was the grace of your Rabb! Never support those who deny the knowledge of the reality!
You did not expect to be given the Book. It is nothing but a mercy from your Lord. So do not lend support to the kafirun.
You did not expect that the Book would be delivered to you; but it was a mercy from your Lord. So do not be ever an advocate of the faithless
You did not expect that this Book would be revealed to you; but it is being revealed to you as a mercy from your Lord, so do not lend any support to the unbelievers
(Prophet!) you had never expected that the Book would be revealed to you. It is only the mercy of your Lord (that it has been revealed to you). So do not be a supporter of the disbelievers
Thou didst not hope that the Book should be cast unto thee, except it be as a mercy from thy Lord; so be thou not a partisan of the unbelievers
And you did not expect (or hope) that the book will be given to you except as a mercy from your Lord, so do not be a supporter for the disbelievers.
You never expected to receive this Book (absolute criteria to establish right and wrong.) The revelation of Qur’an is a favor of God (otherwise , like elected representative of the secular government who consult among themselves day and night to establish a “right” code of conduct and a “just” set of laws- and of course the next day change their own established laws and come with a “better” one!) Therefore, do not side with those who reject My laws (and try to establish their own civil laws.
And you were not expecting that the Book would be sent to you, except as a mercy from your Lord. Thus do not be a support to the rejecters
And you did not (even) expect the Scripture would be cast to yousg, yet (it was revealed to you) as a mercy from your Lord, so never be a backup for the deniers.
nor couldst thou hope that the Book would be thrown to thee, save as a mercy from thy Lord! be not then a backer up of those who misbelieve
And you held no expectations of the Book being sent down upon you, except that it is a mercy from your Lord - therefore never support the disbelievers. (You did not crave for it but trusted in the mercy of your Lord)
And you were not expecting that the book will be imparted to you. It is but a mercy from your Lord therefore be not a supporter for the disbelievers.
Thou didst not expect that the book of the Koran should be delivered unto thee: But thou hast received it through the mercy of thy Lord. Be not therefore assisting to the unbelievers
You had no hope that the Book (Scripture) would be inspired in you, but it is a mercy from your Lord! Be not, therefore, a helper of those who disbelieve
You did not hope that the Book would be given to you except as mercy from your Lord. So do not be a supporter of the unbelievers
Thou didst never expect that the Book would be given thee. Of thy Lord's mercy only hath it been sent down. Be not thou helpful then to the unbelievers
And you were not expecting that Al-Kitab would be delivered to you, but (it is) a mercy from your Nourisher-Sustainer. So you shall not become a supporter for the disbelievers
And thou hadst been without hope that the Book would be cast down to thee, but as a mercy from thy Lord. Be thou not a sustainer of the ones who are ungrateful.
You never expected that the Book would come to you except as a mercy from your Lord; therefore, do not lend support in any way to the dissenters.
You (O Muhammad) never expected that the Book would be revealed to you. Only through your Lord's mercy has it been revealed to you: therefore do not be a helper in any way to the unbelievers
(O Prophet), you never looked forward for the Book to be revealed to you. It is out of sheer Mercy of your Lord that it was (revealed to you). So do not lend any support to the unbelievers
And thou didst not expect that the Book would be inspired to thee, but it is a mercy from thy Lord, so be not a backer up of the disbelievers
And you had not expected that the book would be communicated to you. (It is nothing) but a mercy from your Fosterer, therefore never be a helper of the infidels,
And you did not expect the Book to be thrown at you, but as a mercy from your Lord. So lend no support to the suppressors of the Truth
(The Muslim Umma [Community] is addressed through the Prophet, blessings and peace be upon him:) And you did not expect that this (Book) will be revealed to you, but it is (revealed by) the mercy of your Lord. So never be a helper of the disbelievers
Nor did you expect this Scripture to come your way; but this is a mercy from your Lord. Therefore, you shall not side with the rejecters
Nor did you expect this Book to come your way; but this is a mercy from your Lord. Therefore, you shall not side with the rejecters
Nor did you expect this Book to come your way; but this is a mercy from your Lord. Therefore, you shall not side with the rejecters.
And you were not hoping/expecting that (E) The Book be thrown to you, except mercy from your Lord, so do not be (E) supporting/helping to the disbelievers
Now [as for thyself, O believer,] thou couldst never foresee that this divine writ would [one day] be offered to thee: but [it did come to thee] by thy Sustainer’s grace. Hence, never uphold those who deny the truth [of divine guidance]
And in no way did you hope that the Book should be cast to you, except it be a mercy from your Lord; so definitely do not be a backer of the disbelievers
Thou hadst no hope that the Scripture would be inspired in thee; but it is a mercy from thy Lord, so never be a helper to the disbelievers
You had no hope of receiving the Book except by the mercy of your Lord. Do not be a supporter of the unbelievers
You were not expecting that the Book would be sent down to you, but it was a mercy from your Lord. So, never be a supporter for the infidels
You were not anticipating that the ‘Book’ would be inspired into you, but it was a (divine) Clemency from your Lord. Thus, do not ever be a strong proponent of those who lack Faith ( in the Lord of all the worlds).
You did not expect that the scriptures would be revealed to you. It is (nothing but) the Mercy of your Lord. So do not become a source of support to the unbelievers
And you were not anticipating that the Book would be revealed to you, but it is a Mercy from your Lord. So don’t ever be a supporter of those who live in spiritual darkness.
You O Muhammad never expected the Book -the Quran- to be sent down and to be revealed to you but it was only Allah's mercy extended to you. Therefore, do not back up the infidels, who deny Allah, in a statement nor an opinion nor assist them physically or uphold them in any course of action
You weren’t expecting to be given the Book, it was due to your Lord’s kindness. So, don’t be a helper of the disbelievers;
You never expected this Book to be revealed to you, but ˹it came˺ only ˹as˺ a mercy from your Lord. So never side with the disbelievers ˹in their disbelief˺.
And you could not hope that the book would be given to you except as a mercy from your Lord, so do not provide support to those who reject (the truth).
Never did you expect the Book to be revealed to you except through your Lord‘s mercy. Therefore give no support to the unbelievers
You never expected this scripture to come your way; but this is a mercy from your Lord. Therefore, you shall not side with the disbelievers
You [Prophet] could not have expected that the Book would be conveyed to you, but [It is] a mercy from your Lord. So do not back up the unbelievers,
You [Prophet] could not have expected that the Book would be conveyed to you, but [It is] a mercy from your Lord. So do not back up the unbelievers
And you were not expecting that the Book would be thrown to you, except as mercy from your Lord. So, do not be a backup for the infidels.
And you did not hope that the Book should be cast unto you, except it be a mercy from your Lord, therefore be not a supporter of the disbelievers
You could never hope that this book would be conferred on you. But it came by your Lord's grace. Hence, lend no support to the unbelievers.
(O Prophet) you never expected that this Book will be bestowed upon you. But it is a Mercy from your Lord (to all humanity). Hence, never uphold those who deny the Truth
And you did not expect that the Book would be inspired to you, but it is a mercy from your Lord, therefore be not a backer-up of the unbelievers
And thou didst never expect that the Book would be revealed to thee; but it is a mercy from thy Lord; so never be a helper of disbelievers
And thou didst not hope that the Book would be delivered unto thee; rather, it was a mercy from thy Lord. So be not a support for the disbelievers
And you had not expected that the Book would be sent down to you, except as a Mercy from your Lord: Therefore you do not give any support to those who reject (Allah’s Message)
You didn’t expect the Scripture to be transmitted to you, but it is a mercy from your Lord. So, don’t be a supporter of unbelievers.
You did not expect the Scripture to be transmitted to you, except as mercy from your Lord. Therefore, do not be a supporter of the disbelievers
And you were not expecting that the Book would be conveyed to you, but [it is] a mercy from your Lord. So do not be an assistant to the disbelievers
And you did not hope that the Book would be thrown to you, except a mercy from your Lord. So definitely do not be an assistant to the disbelievers.
And thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord: Therefore lend not thou support in any way to those who reject (God's Message)
And thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord: Therefore lend not thou support in any way to those who reject (Allah's Message)
وَلَا یَصُدُّنَّكَ عَنۡ ءَایَـٰتِ ٱللَّهِ بَعۡدَ إِذۡ أُنزِلَتۡ إِلَیۡكَۖ وَٱدۡعُ إِلَىٰ رَبِّكَۖ وَلَا تَكُونَنَّ مِنَ ٱلۡمُشۡرِكِینَ ٨٧
Do not let them turn you away from God’s revelations after they have been revealed to you. Call people to your Lord. Never become one of those who ascribe partners to God
And let them not turn you (O Muhammad) away from the Verses of Allah after when they have been sent down to you. Invite (people) to your Lord and be not of the polytheists.
And let them not turn thee aside from the signs of Allah after they have been sent down unto thee. And call thou men unto thy Lord, and be thou not of the associaters
Nor should you let them turn you away from the commandments of God once they have been delivered to you; and call them to your Lord, and do not be an idolater
And let them not prevent you from fulfilling the requisites of the signs of Allah that have been revealed to you! Call to your Rabb and do not be among the dualists (polytheists).
Do not let them debar you from Allah´s Signs after they have been sent down to you. Call people to your Lord and on no account be one of the idolaters.
Do not ever let them bar you from Allah’s signs after they have been sent down to you. Invite to your Lord, and never be one of the polytheists
And never let them divert you away from conveying God’s Revelations after they have been sent down to you. Call (people) to your Lord, and do not be of those who associate partners with God
And do not let them (the disbelievers) turn you away from the commandments of Allah when once they have been revealed to you. And call (mankind) to your Lord and be not of those who associate partners (with Him)
Let them not bar thee from the signs of God, after that they have been sent down to thee. And call upon thy Lord, and be thou' not of the idolaters
And do not let them turn you away from God’s signs after it was sent down to you, and invite (people) to your Lord, and do not be of the idolaters.
Never let yourself being talked into abandoning the Lord’s revelations; invite people to seek the pleasure of God and do not follow those who worship others beside God
And let nothing keep you back from the signs of God after they have been revealed to you, and invite the people to your Lord, and be not of the company of those who join gods with God
And do not let them bar yousg from Allah’s signs after they have been sent down to you. And call to your Lord, and never be of those who associate (others with God).
and let them not turn thee from the signs of God, after they have been sent down to thee; but call unto thy Lord and be not of the idolaters
And never may they prevent you from the verses of Allah after they have been sent down upon you, and call towards your Lord, and never be among those who ascribe partners (to Him)
And let them not hinder you from the signs of Allah after it had been sent down unto you and call unto your Lord and be not of those who ascribe partners to Allah.
neither let them turn thee aside from the signs of God, after they have been sent down unto thee: And invite men unto thy Lord. And be not thou an idolater
And let them not divert you from the revelations of Allah after they have been sent down to you; but call mankind unto your Lord and be not of the idolaters
Let no one bar you from the verses of Allah after they have been sent down to you, but call to your Lord, and do not be amongst the idolaters
Neither let them turn thee aside from the signs of God after they have been sent down to thee, but bid men to thy Lord; and be not among those who add gods to God
And let (people) not turn you away from the Ayaat of Allah after they have been sent down to you. And invite to your Nourisher-Sustainer, and be not of Al-Mushrikun
And let them not bar thee from the signs of God after they were caused to descend to thee. And call to thy Lord. And be thou not among the ones who are polytheists.
Let nothing keep you away from the Scriptures of Allah after they have been revealed to you. Invite people to your Lord, and do not be among the polytheists.
Let no one turn you away from the revelations of Allah now that they have been revealed to you. Invite people to your Lord and be not of the pagans (who join other deities with Allah)
And let it never happen that the unbelievers might turn you away from the revelations of Allah after they have been revealed to you. Call people to your Lord and never become one of the unbelievers
And let them not turn thee aside from the messages of Allah after they have been revealed to thee, and call (men) to thy Lord and be not of the polytheists
and let them not turn you away from the signs of Allah after they have been sent down to you, and invite (people) towards your Fosterer and do not be of the polytheists.
And let them not hinder you from Allah's Verses after those have been sent down to you. And call them to your Lord, and be not of the polytheists
And never let these (disbelievers) turn you away from (implementing and preaching of) the Revelations of Allah after they have been sent down to you. And keep calling (the people) towards your Lord, and never become of those who associate partners with Allah
Nor shall you be diverted from God's revelations, after they have come to you. And invite to your Lord. And do not be of those who set up partners
Nor shall you be diverted from the revelations of God after they have come to you. And invite to your Lord. And do not be of the polytheists
Nor shall you be diverted from the revelations of God after they have come to you. And invite to your Lord. And do not be of the polytheists.
And let (them) not obstruct/prevent you from God's verses/evidences after when (it) was descended to you, and call to your Lord, and do not be from the sharers/takers of partners (with God)
and never let them turn thee away from God’s messages after they have been bestowed upon thee from on high: instead summon [all men] to thy Sustainer. And never be of those who ascribe divinity to aught but Him
And definitely do not let them bar you from the ayat (Verses or signs) of Allah after they have been sent down to you. And call to your Lord, and definitely do not be one of the associators (Those who associate others with Allah)
And let them not divert thee from the revelations of Allah after they have been sent down unto thee; but call (mankind) unto thy Lord, and be not of those who ascribe partners (unto Him)
Let them not prevent you from following the revelations of God after they are revealed to you. Call (mankind) to your Lord and do not be a pagan
And let them not prevent you from Allah‘s verses after they are sent down to you, and call (people) to your Lord, and never become one of those who associate partners with Allah
Let them not preclude you from (preaching & teaching) the ‘Revelations’ of Allâh after they have been revealed unto you. Invite the people to come to your Lord, and be not of the polytheists!
Do not ever let them deter you from (preaching) the verses of Allah after they are revealed to you. (Continue to preach) and call others towards (the way of) your Lord. Do not be among those associating partners with Allah
And don’t let them divert you from the Revelations of Allâh after they have been revealed to you. Invite the people to come to your Lord, and don’t be one of the polytheists!
Nor let them succeed in obstructing your course of action nor cause you to deviate from Allah's system of faith and worship nor from His divine revelations after having been revealed to you. And exhort people by kind words to laudable conduct and invite their confidence and proceed to the path of righteousness, the path of Allah, and do not be attached to the infidels who incorporate with Allah other deities nor be Joined to them in sympathy or affection
and let no one distract you from acting on Allah’s verses after they are revealed to you. Call people to your Lord, and don’t be an associator of partners with Allah.
Do not let them turn you away from the revelations of Allah after they have been sent down to you. Rather, invite ˹all˺ to ˹the Way of˺ your Lord, and never be one of the polytheists.
And let them not divert you from the signs of Allah after they were revealed to you and call upon your Lord and do not be of the idolaters.
Let no one turn you away from God‘s revelations, now that they have been revealed to you. Call men to your Lord, and serve none besides Him
Nor shall you be diverted from GOD's revelations, after they have come to you, and invite the others to your Lord. And do not ever fall into idol worship.
and never let them turn you away from God's revelations after they have been revealed to you. [Instead], invite people to your Lord. Never be one of those who associate others with God,
and never let them turn you away from God’s revelations after they have been revealed to you. [Instead], invite people to your Lord. Never be one of those who associate others with God
And do not be hindered about Allah's verses after they have been sent down to you. And call to your Lord, and do not be among the polytheists.
And let them not turn you away from the signs of Allah after they have been sent down unto you, and invite (mankind) unto your Lord, and be not of the polytheists
Never let them turn you away from revelations after they have been bestowed upon you from on high; but continue to call people to [believe in] your Lord. And never be one of those who associate partners with God.
And let them not divert you from Allah's Revelations after they have been sent down unto you. But, invite people to your Lord and be not of the company of those who uphold systems other than the Divinely ordained System of Life
And let them not turn you aside from the communications of Allah after they have been revealed to you, and call (men) to your Lord and be not of the polytheists
And let them not turn thee away from the Signs of ALLAH, after they have been sent down to thee; and call mankind to thy Lord, and be not of those who associate partners with HIM
And let them not turn thee from the signs of God after they have been sent down unto thee. But call [others] to thy Lord and be not among those who ascribe partners unto God
And let nothing keep you away from the Signs of Allah (verses) after they have been made known to you: And invite (men) to your Lord, and do not be in the company of those who join gods with Allah
And let them not turn you away from God’s verses after they’ve been revealed to you. And invite to your Lord, and don’t be among the polytheists.
And do not let them divert you from God's revelations after they have been revealed to you. And pray to your Lord, and never be of the polytheists
And never let them avert you from the verses of Allah after they have been revealed to you. And invite [people] to your Lord. And never be of those who associate others with Allah
And let them not hinder you from the signs of God after when they have been sent down to you; and call to your Lord; and definitely do not be of the idolaters.
And let nothing keep thee back from the Signs of God after they have been revealed to thee: and invite (men) to thy Lord, and be not of the company of those who join gods with God
And let nothing keep thee back from the Signs of Allah after they have been revealed to thee: and invite (men) to thy Lord, and be not of the company of those who join gods with Allah
وَلَا تَدۡعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَۘ لَاۤ إِلَـٰهَ إِلَّا هُوَۚ كُلُّ شَیۡءٍ هَالِكٌ إِلَّا وَجۡهَهُۥۚ لَهُ ٱلۡحُكۡمُ وَإِلَیۡهِ تُرۡجَعُونَ ٨٨
Do not call out to any other god beside God, for there is no god but Him. Everything will perish except His Face. His is the Judgement and to Him you shall all be brought back
And don’t call Allah with any other one worthy of worship. There is no one worthy of worship but He. Everything will perish except Him. To Him belongs the decision and to Him you shall be returned.
And invoke thou not any other god along with Allah. There is no god but he. Everything is perishable save His countenance His is the judgment, and unto Him ye shall be returned
And do not call on any other god apart from God. There is no god but He. All things will perish save His magnificence. His is the judgement, and to Him will you be brought back in the end
Do not turn to (assume the existence of) a god (exterior manifestations of power or your illusory self) besides Allah. For there is no god, only HU! Everything (in respect of its ‘thing’ness) is inexistent, only the face of HU (only that which pertains to the Absolute Reality) exists!.. The judgment is His... To Him (the awareness of the Names comprising your essence) you will be returned!
Do not call on any other god along with Allah. There is no god but Him. All things are passing except His Face. Judgement belongs to Him. You will be returned to Him.
And do not invoke another god besides Allah; there is no god except Him. Everything is to perish except His Face. All judgement belongs to Him, and to Him you will be brought back
Do not call upon another deity along with God. There is no deity but He. Everything is perishable (and so perishing) except His "Face" (His eternal Self and what is done in seeking His good pleasure). His alone is judgment and authority, and to Him you are being brought back
Call on no other god beside Allah. There is no other, cannot be and will never be One worthy of worship but He. Every thing is liable to perish but those (righteous deeds) by means of which you seek His attention. The sovereignty as well as judgment belongs to Him and to Him you shall all be brought back
And call not upon another god with God; there is no god but He. All things perish, except His Face. His is the Judgment, and unto Him you shall be returned
And do not call on another god with God, there is no god except Him. Everything perishes except His essence (and His being). The command (and judgment) belongs to Him, and you are returned to Him.
Do not worship but God. There is no holiness butt God. Everything will perish but God. God has absolute power over everything and to Him will all of you return
And call not on another god, besides God. There is no god but He. Everything that exists will perish, except His Face. To Him belongs the command, and to Him will you all be brought back
And do not callsg upon any other god with Allah; there is no god but He. All things perish except His Countenance. Judgment belongs (only) to Him, and to Him youpl are returned.
and call not with God upon any other god; there is no god but He! everything is perishable, except His face; His is the judgment, and unto Him shall ye return
And do not worship any other God along with Allah; there is no God except Him; all things are destructible except His Entity; only His is the command, and it is towards Him that you will be returned
And do not invoke any other deity along with Allah. There is no deity except He. Everything is going to perish except His face. To Him belongs the judgment and back to Him will you be returned.
neither invoke any other god, together with the true God: There is no god but He. Every thing shall perish, except Himself: Unto Him belongeth judgment; and before Him shall ye be assembled at the last day
And call not upon any other God along with Allah; there is no God but He. Everything is perishable (or will perish), except His countenance. His is the command, and unto Him shall you return
And do not call upon another god with Allah, there is no god except He. All things perish, except His Face, Judgement is His, and to Him all of you shall return
And call not on any other god with God. There is no god but He! Everything shall perish except Himself! Judgment is His, and to Him shall ye return
And invoke not alongwith Allah another ilah (god), La ilaha illa Huwa (No god except He). All things await death and extinction except His Being. For Him is the Decision (Ordainment, Order and Verdict), and to Him you shall be returned
And call not to any god other than God.• There is no god but He! Everything is that which perishes, but His Countenance. To Him is the determination and to Him you will be returned.
Do not call on any god other than Allah. No god is there except Him! [Eventually] everything will perish except His face! To Him belongs the command! To Him you will return!
Invoke no other god besides Allah. There is no god but Him. Everything is perishable except Him. To him belongs the judgement and to him will you all be returned
and do not invoke any god beside Allah. There is no god but He. All will perish but He. To Him belongs the command. And to Him shall all of you return
And call not with Allah any other god. There is no God but He. Everything will perish but He. His is the judgment, and to Him you will be brought back
And do not pray along with Allah, to any other (presumed) god, there is no god except Him. Everything will perish except His Person, His is the judgment and towards Him will you be returned. (R 9, P 19 ¾)
And pray not to any other god besides Allah. There is no god but Him. Everything will perish save His Countenance/Self. His is the Command, and to Him you will all be brought back
And never worship any other (self-made) god besides Allah. None has the right to be worshipped except He. Everything has to perish but He. His is the command and to Him you (all) will be returned
And do not call besides God any god, there is no god but He. Everything will fade away except His presence. To Him is the judgment, and to Him you will be returned
And do not call besides God any god, there is no god except He. Everything will fade away except His face. To Him is the judgment, and to Him you will be returned
And do not call besides God any god, there is no god except He. Everything will fade away except His face. To Him is the judgment, and to Him you will be returned.
And do not call with God another god, (there is) no god except Him, every thing (is) perishing/destroying ,except His face/front , for Him (is) the judgment/rule, and to Him you are being returned
and never call upon any other deity side by side with God. There is no deity save Him. Everything is bound to perish, save His [eternal] self. With Him rests all judgment; and unto Him shall you all be brought back
And do not invoke another god with Allah; there is no god except He. All things perish, except His Face. To Him belongs the Judgment, and to Him you will be returned
And cry not unto any other god along with Allah. There is no Allah save Him. Everything will perish save His countenance. His is the command, and unto Him ye will be brought back
Do not worship anything besides God. He is the only God. Everything will be destroyed except God. To Him belongs Judgment and to Him you will all return
And do not invoke any other god along with Allah. There is no god but He. Every thing is going to perish except His Face. He alone has the right to judge, and to Him you are to be returned
Invoke not your prayer, apart from Allâh, to any (mythological) deity. There is no god except Him. Everything will perish save His (Glorious) Face. His is the judgment, and you are all bound to return unto Him.
Excepting Allah, do not call any one else. There is no god but He. (No one except He merits submission). Everything in this universe except His face, will perish. To Him belongs the Command, and to Him will you all be brought back
And don't call on another god with Allâh. There is no god except Him. Everything is bound to perish except His Countenance. His is the judgment, and to Him you will be brought back.
Nor should you invoke with Allah other deities, there is no Ilah but Him. All created beings, the animate and the inanimate shall perish but not Him, the Creator of the whole and of all in all, Allah of countenance and Authority to whom belong the supremacy of the universe and to whom shall all of you be brought back
Don’t call others god beside Allah. There is no god but Him. Everything will perish except Himself. He will make the Final Judgement, and to Him you will be returned
And do not invoke any other god with Allah. There is no god ˹worthy of worship˺ except Him. Everything is bound to perish except He Himself. All authority belongs to Him. And to Him you will ˹all˺ be returned.
And do not call with Allah on any other god, there is no god but Him, everything will be destroyed except His presence, His is the judgement and to Him you will return.
Invoke no other god together with God. There is no god but Him. All things shall perish except His Face. His is the Judgement, and to Him shall you be recalled
You shall not worship beside GOD any other god. There is no other god beside Him. Everything perishes except His presence. To Him belongs all sovereignty, and to Him you will be returned.
and do not invoke another god besides God; there is no god except Him. All things will perish except His Face. Judgment belongs to Him, and to Him you will be returned.
and do not invoke another god besides God; there is no god except Him. All things will perish except His Face. Judgment belongs to Him, and to Him, you will be returned.
And do not call with Allah another god. No god except Him. Everything is destroyed except His Face. For Him is the judgment, and to Him you are returning.
And do not call upon another god with Allah, there is no god but He. Every thing is perishable but He. He is the Authority and unto Him shall you be returned
Never call on any deity side by side with God. There is no deity other than Him. Everything is bound to perish except Himself. With Him rests all judgement, and to Him you all shall return.
(Keeping pristine the Divinely ordained System of Life) call not upon human 'authorities' and man-made systems as gods side by side with Allah. There is no god but He. Everything is mortal except His Eternal Self. To Him belong all Governance and all Judgment, and unto Him you shall be returned
And call not with Allah any other god; there is no god but He, every thing is perishable but He; His is the judgment, and to Him you shall be brought back
And call not on any other god beside ALLAH. There is no god but HE. Everything will perish but HE. HIS is the judgment, and to HIM will you all be brought back
And call not upon another god along with God. There is no god but He! All things perish, save His Face. Judgment belongs to Him, and unto Him will you be returned
And call not, besides Allah, to another god. There is no god but He: Everything (that lives) shall die except His Own Face. To Him belongs the Command, and to Him will (all of) you be brought back
And call not, besides God, unto any other god. There is no god but He. Everything will perish, except His presence. To Him is the judgment, and unto Him you will be returned.
And do not invoke with God any other god. There is no god but He. All things perish, except His presence. His is the judgment, and to Him you will be returned
And do not invoke with Allah another deity. There is no deity except Him. Everything will be destroyed except His Face. His is the judgement, and to Him you will be returned
And do not call upon another god with God; there is no god but He. Everything is perishable, except His face; His is the judgment, and unto Him you shall be returned.
And call not, besides God, on another god. There is no god but He. Everything (that exists) will perish except His own Face. To Him belongs the Command, and to Him will ye (all) be brought back
And call not, besides Allah, on another god. There is no god but He. Everything (that exists) will perish except His own Face. To Him belongs the Command, and to Him will ye (all) be brought back