Parallel Translations
Surah 3. The Family of Imran, The House of Imran (al-Imran)
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1
Rule of Interpretation
الۤمۤ ١
Alif Lam Mi
Alif-Lam-Mim.
Alif, Lam, Mim
ALIF LAM MIM
Alif Lam Meem
Alif Lam Mim
Alif, Lam, Mim
Alif. Lam. Mim
Alif Lam Mim - I am Allah, the All- Knowing
Alif Lam Mi
A.L.M. (Alif. Lam. Mim.)
Alif, Laam, Miim
Alif Lām Mīm.
ALIF LAM MIM
Alif-Laam-Meem. (Alphabets of the Arabic language; Allah and to whomever He reveals, know their precise meanings.
Alif. Lam. Mim.
A.L.M
ALIF LAM MIM
AlifLaamMeem
ELIF. LAM. MIM
A.L.M
Alif L[m Mm.
Alif. Lam. Meem.
Alif L'am M'i
Alif, Lam, Mim
I, Allah, am the best Knower
Alif Laam Miim.
Alif-lam-mee
Alif, Lam, Mim. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.
A L M
Alif. Lam. Mim
Alif, Lam, Mim. (Theses are three letters of the Arabic alphabet and only Allah Knows their meaning here
Alim. Lam. Mim
Alif. Lam. Mim
Alif. Lam. Mim
Alif-Lãm-Mĩm.
Alif, Laam, Mee
Alif-Lãm-Mĩm.
A. (Alef), L. (Lam), M. (Meem); [The Surah opens with letters from the Arabic alphabet to draw attention to the miracle of the Quran, though written in the people's tongue, it cannot be emulated.]
Alif Lam Meem.</i
Alif-Lãm-Mĩm.
Alif, Lam, Mim.
ALIF lām mīm
A.L.M.
Alef Lam Meem
Alef Lam Meem
Alif, Lam, Meem.
'Alif 'A', Lam 'L', Mim 'M'
Alif. LÄm. MÄ«m.
A.L.M. Allah Aleem, the Knower Whose Knowledge transcends Time and Space
Alif Lam Mim
Alif, Lam, Mim
Alif. Lam. Mim
Alif Lam Mim
Alif. Lam. Meem.
Alif, Lam, Meem
Alif, Lam, Meem
Alif.Lam.Mim.
A. L. M
A. L. M
ٱللَّهُ لَاۤ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَیُّ ٱلۡقَیُّومُ ٢
God: there is no god but Him, the Ever Living, the Ever Watchful
Allah! There is no one worthy of worship but He (Allah), the Living, the Sustainer.
Allah There is no god but He, the Living, the Sustainer
God: there is no god but He, the living, eternal, self-subsisting, ever sustaining
He is Allah; there is no god or godhood, only ‘HU’ (the Name HU denotes the Absolute Essence, which can never be conditioned or limited by the corporeal worlds and/or any concepts. It is usually followed by another Name to signify the quality that becomes manifest through HU, in regards to the relevant topic), Hayy (life itself) and Qayyum (everything finds life and subsists with HU).
Allah, there is no god but Him, the Living, the Self-Sustaining.
Allah—there is no god except Him— is the Living One, the All-sustainer
God, there is no deity but He; the All-Living, the Self-Subsisting (by Whom all subsist)
Allah is He. There is no other, cannot be and will never be One worthy of worship but He. He is the Living, the Self- Subsisting and All- Sustaining
God, there is no god but He, the Living, the Everlasting
God, there is no god except Him, the living and the eternal.
God [the originator of the universe] is alive and eternal; in fact there is no God but He
God, there is no god but He, the Living, the Self-Reliant, Eternal
Allah—there is no god but He, the Living, the All-Sustaining.
God, there is no god but He, the living, the self-subsistent
Allah - none is worthy of worship, except Him, He is Alive (eternally, on His own) and the Upholder (keeps others established)
Allah! There is no deity save He, The Ever-living, The upholder of everything.
There is no God but God, the living, the self-subsisting
Allah, there is no God but He, the Living, the Self-Subsisting, Eternal
Allah! There is no god except He, the Living, the Everlasting
God! there is no god but He, the Living, the Merciful
Allah! La-ilaha-illa-Huwa, Ever-Alive, Eternal
God! There is no god but He, The Living, The Eternal.
Allah! No god is there except Him –the Eternal One, the Self-reliant.
Allah! There is no god but Him; the Living, the Eternal
Allah, the Ever-Living, the Self-Subsisting, Who sustains the entire order of the universe - there is no God but He
Allah, (there is) no god but He, the Ever-living, the Self-subsisting, by Whom all subsist
Allah, there is no god except Him, the Living, the Eternally Existing.
Allah — none worthy of worship but He, the Living, the Eternal
Allah! None is worthy of worship but He, the Ever-Living, Self-Subsisting and Sustainer (of the entire universe with His Strategy)
God, there is no god but He, the Living, the Sustainer
God, there is no god except He, the Living, the Sustainer.
God, there is no god except He, the Living, the Eternal.
God, no God except He, the alive , the of no beginning and self sufficient
GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being
Allah, there is no god except He, The Ever-Living, The Superb Upright Sustainer
Allah! There is no god save Him, the Alive, the Eternal
God exists. He is the only Lord, the Everlasting and the Guardian of life
Allah: There is no god but He, the Alive, the All-Sustaining
Allâh! There is no God but He, the Ever-Living, the One Who sustains and keeps safe all that which exists.
(He is) Allah! There is no god but He, the Ever living, the Eternal
Allâh! There is no other god beside Him. He is the Ever-Living, the One Who sustains and keeps safe all that which exists.
Allah, there is no Ilah but He, the Eternal, the Absolute Purveyor of sustenance for all and AL-Qayum (Omnipotent Who preserves existence)
Allah is the only God, the Living, the Everlasting.
Allah! There is no god ˹worthy of worship˺ except Him—the Ever-Living, All-Sustaining.
Allah, there is no god but Him, He is the Living, the Eternal.
God! There is no god but Him, the Living, the Ever-existent One
GOD: there is no god except He; the Living, the Eternal.
God! There is no God but Him. The Eternal, the Self-Sustainer.
God! There is no God but Him. The Eternal, the Self-Sustainer.
Allah, there is no God except him, Al-Haeiy (The living), Al-Qayoom (The everlasting).
Allah, there is no god but He, the Ever-Living, the Self-Subsisting (the Sustainer of all things)
God: there is no deity save Him, the Ever-living, the Eternal Master of all.
Allah, there is no god but He, the Living, the Self-Subsistent Sustainer of the Universe proclaims that
Allah, (there is) no god but He, the Everliving, the Self-subsisting by Whom all things subsis
ALLAH is HE besides Whom there is none worthy of worship, the Living, the Self-Subsisting and All-Sustaining
God, there is no god but He, the Living, the Self-Subsisting
Allah! There is no god but He,— The Living, the Self-Sustaining, Eternal
God—there is no god but He, the Ever-Living, the Sustainer of all existence.
God, there is no god but He, the Living, the Eternal
Allah - there is no deity except Him, the Ever-Living, the Sustainer of existence
God, there is no god but He, the Living, the Self-subsistent.
God! There is no god but He,-the Living, the Self-Subsisting, Eternal
Allah! There is no god but He,-the Living, the Self-Subsisting, Eternal
نَزَّلَ عَلَیۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ مُصَدِّقࣰا لِّمَا بَیۡنَ یَدَیۡهِ وَأَنزَلَ ٱلتَّوۡرَىٰةَ وَٱلۡإِنجِیلَ ٣
Step by step, He has sent the Scripture down to you [Prophet] with the Truth, confirming what went before: He sent down the Torah and the Gospe
He has sent down to you (Muhammad) the book (the Qur’an) with truth confirming what came before it. He sent down the Torah and the Gospel,
He hath revealed unto thee the Book with truth confirming that which went before it; and He sent down the Taurat and Injil
He has verily revealed to you this Book, in truth and confirmation of the Books revealed before, as indeed He had revealed the Torah and the Gospe
He, as the very reality itself, revealed what is in your hands (disclosed in your consciousness), the Book (knowledge of the reality and sunnatullah) confirming the Truth from the past. He had also revealed the Torah (knowledge disclosed to Moses) and the Gospel (knowledge disclosed to Jesus).
He has sent down the Book to you with truth, confirming what was there before it. And He sent down the Torah and the Gospel,
He has sent down to you the Book with the truth confirming what was [revealed] before it, and He had sent down the Torah and the Evange
He sends down on you the Book in parts with the truth, confirming (the Divine origin of, and the truths still contained by) the Revelations prior to it; and He sent down the Torah and the Gospe
He has revealed to you gradually this perfect Book (- the Qur'an) which meets all your requirements, fulfilling that (prophecies in the Scriptures) which preceded it and which still remain. He revealed the Torah and the Evangel
He has sent down upon thee the Book with the truth, confirming what was before it, and He sent down the Torah and the Gospe
He sent down the book (Quran) to you with truth, confirming what was before it, and He sent down the Torah and the Gospel
It is God who has sent down this book to you which has brought the Truth and confirms the [divine source] of the previous scriptures
He sent down to you, in truth, the Book reflecting the truth of what went before it. And He sent down the Torah, and the gospel
He bestowed upon yousg the Scripture from on high with the truth, confirming what preceded it. And He sent down the Torah and the Gospel
He has sent down to thee the Book, in truth, confirming what was before it, and has revealed the law, and the gospe
He has sent down to you (O dear Prophet Mohammed - peace and blessings be upon him) this true Book (the Holy Qur’an), confirming the Books before it, and He sent down the Taurat (Torah) and the Injeel (Bible).
He sent the book down unto you by the truth testifying to that which went before it and He sent down the Torah and the Gospel.
He hath sent down unto thee the book of the Koran with truth, confirming that which was revealed before it; for he had formerly sent down the law, and the gospel
It is He who has sent down to you the Scripture with truth, confirming what was revealed before it, and has revealed the Torah and the Gospel before this for the guidance of mankind, and has revealed the Discrimination (Criterion)
He has sent down to you the Book with the truth, confirming what preceded it; and He has sent down the Torah and the Gospel (of Prophet Jesus which has been lost
In truth hath He sent down to thee "the Book," which confirmeth those which precede it: For He had sent down the Law, and the Evangel aforetime
He has delivered to you Al-Kitab, in original, confirming as true what is in between its two hands (i.e., already there) and He delivered At-Taurat and Al-Injeel</I
He sent down to thee the Book with The Truth, that which establishes as true what was before it. And He caused to descend the Torah and the Gospel
He bestowed upon you, in truth, the Book confirming (the Scriptures) that came before it. He bestowed the Torah and the Gospel [of Jesus]…
He has revealed to you this Book with the Truth, confirming the scripture which preceded it, as He revealed the Torah and Gospel
He has revealed this Book to you, setting forth the truth and confirming the earlier Books, and earlier He revealed the Torah and Gospe
He has revealed to thee the Book with truth, verifying that which is before it, and He revealed the Torah and the Gospe
He has sent down on you the book containing the truth, confirming that which was before it. And He had sent down the Torah and the Injeel
He has bestowed upon you the Book with the Truth, confirming what came before it. And He had bestowed the Torah and the Gospe
(O Beloved!) He is the One Who has revealed to you (this) Book with truth. (It) confirms (all those Books) that were revealed before it. And He is the One Who has revealed the Torah and the Injil (the Gospel)
He sent down to you the Scripture with truth, authenticating what is present with it; and He sent down the Torah and the Injeel
He sent down to you the Book with the truth, authenticating what is between his hands; and He sent down the Torah and the Gospel.
He sent down to you the Book with the truth, affirming what is between his hands; and He sent down the Torah and the Gospel.
He descended on you The Book with the truth , confirming to what (is) between His hands, and He descended the Torah and the New Testament/Bible
Step by step has He bestowed upon thee from on high this divine writ, setting forth the truth which confirms whatever there still remains [of earlier revelations]: for it is He who has bestowed from on high the Torah and the Gospe
He has been sending down upon you the Book with the Truth, sincerely (verifying) what was before it (Literally: between its two hands), and He sent down the Tawrah (The Book revealed to Musa "Moses") and the Injil. (The Book revealed to Isa)
He hath revealed unto thee (Muhammad) the Scripture with truth, confirming that which was (revealed) before it, even as He revealed the Torah and the Gospel
He has sent the Book (Quran) to you (Muhammad) in all Truth. It confirms the original Bible. He revealed the Torah and the Gospe
He has revealed to you the Book with the truth, confirming what has been before it, and has sent down the Torah and the Inji
He is the one Who sent down upon you, (O’ Muhammad), the ‘Book’, (the Glorious ‘Qur’ān’) in truth, verifying and establishing that which is before it. He revealed the ‘Torah’ and the ‘Gospel’
He revealed to you the book with the truth; it confirms the scriptures that came before it. (It is) He (Who) revealed the Torah and the Gospels
He is the one Who has revealed to you the Book with (full Knowledge of) truth, verifying that which is before It. He revealed the Torah and the Gospel
He has revealed to you, O Muhammad, the Quran, in truth and in agreement with reality, corroborating and authoritatively validating the authentic books previously revealed, and in temporal order He revealed AL-Tawrah and AL-Injil (the Torah and the Bible)
Truly He has revealed to you the Book, confirming what scriptures already existed, and He revealed the Torah and the Gospel
He has revealed to you ˹O Prophet˺ the Book in truth, confirming what came before it, as He revealed the Torah and the Gospel
He revealed the book to you with the truth, confirming that which came before it, and He revealed the Torah and the Injil.
He has revealed to you the Book with the Truth, confirming that which preceded it; for He had already revealed the Torah and the Gospel
He sent down to you this scripture, truthfully, confirming all previous scriptures, and He sent down the Torah and the Gospel
He has sent down the Book to you with the Truth to confirm what is available of other revelations, as it is He who sent down the Torah and the Gospel
He has sent down the Book to you with the Truth to confirm what is available of other revelations, as it is He who sent down the Torah and the Gospel
He sent down upon you the Book with the right, confirming for what is between its hands; and He sent down the Torah and the Gospel.
He has sent down to you the Book with truth, confirming that which is before it, and He sent down the Turah and the Evangel
He has revealed to you this Book with the truth, confirming what was revealed before it; and He has already revealed the Torah and the Gospel
He it is Who has sent down this Book to you (O Messenger) in Absolute Truth, confirming the authentic in what He has revealed before. He is the One who sent down the Torah and the Gospel
He has revealed to you the Book with truth, verifying that which is before it, and He revealed the Tavrat and the Injeel aforetime, a guidance for the people, and He sent the Furqan
HE has sent down to thee the Book containing the truth and fulfilling that which precedes it; and HE has sent down the Torah and the Gospel before this, as a guidance to the people; and HE has sent down the Discrimination
He sent down the Book upon thee in truth, confirming what was before it, and He sent down the Torah and the Gospe
It is He Who has sent down to you the Book (in stages) in truth, confirming what went before it; And He has sent down the Torah (to Moses) and the Bible (to Jesus)
He revealed to you the Book with truth, confirming what preceded it. He also revealed the Torah and the Gospel.
He sent down to you the Book with the Truth, confirming what came before it; and He sent down the Torah and the Gospel
He has sent down upon you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel
He has sent down upon you the Book with the truth, confirming what was before it, and He sent down the Torah, and the Gospel
It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus)
It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus)
مِن قَبۡلُ هُدࣰى لِّلنَّاسِ وَأَنزَلَ ٱلۡفُرۡقَانَۗ إِنَّ ٱلَّذِینَ كَفَرُوا۟ بِءَایَـٰتِ ٱللَّهِ لَهُمۡ عَذَابࣱ شَدِیدࣱۗ وَٱللَّهُ عَزِیزࣱ ذُو ٱنتِقَامٍ ٤
earlier as a guide for people and He has sent down the distinction [between right and wrong]. Those who deny God’s revelations will suffer severe torment: God is almighty and capable of retribution
before as a guidance for mankind. And He sent down Al-Furqan (the criterion to judge between right and wrong (this Qur’an)). Surely, those who disbelieve in the Verses of Allah, for them there is a severe punishment; and Allah is All-Mighty, All-Able of retribution.
Aforetime, for a guidance unto the people, and sent down the criterion. Verily those who disbelieve in the signs of Allah Unto them shall be torment severe. And Allah is Mighty, Lord of Retribution
Before this as guidance for men, and has sent the criterion (of falsehood and truth). As for those who deny the signs of God, the punishment is severe; for God is all powerful and great His requital
As HUDA for people (to guide them to the reality, to show them the right path). He also revealed the Furqan (the ability to distinguish right from wrong, the good from the bad). Certainly, those who cover and deny the signs of Allah (the manifestations of His Names) will have severe suffering. Allah is the Aziz, the Zuntaqim (enforces the consequences of actions without any sympathy).
previously, as guidance for mankind, and He has sent down the Furqan.
before as guidance for mankind, and He has sent down the Criterion. Indeed those who defy the signs of Allah, there is a severe punishment for them; and Allah is all-mighty, avenger
In time past, as guidance for the people; and He has sent down the Criterion to distinguish between truth and falsehood, and the knowledge, and power of judgment to put it into effect. Those who disbelieve in the Revelations of God, for them is a severe punishment. God is All-Glorious with irresistible might, Ever-Able to Requite
Before this, as a guidance of the people. And He has revealed (the Qur'an as) the Criterion of judgment (between truth and falsehood). Those who deny the revelations of Allah there surely awaits them a severe punishment. Mighty is Allah, the Lord of Retribution
aforetime, as guidance to the people, and He sent down the Salvation. As for those who disbelieve in God's signs, for them awaits a terrible chastisement; God is All-mighty, Vengeful
in the past as a guide for the people, and He sent down the criterion. Indeed, those who disbelieve in God’s signs will have a severe punishment. God is powerful and revengeful.
Before that, God gave Torah (to Moses) and the Gospel (to Jesus) to serve as a guidance for mankind and revealed the criterion [to distinguish between right and wrong]. Those who disbelieve in God’s revelations will suffer a severe punishment as God is Almighty and avenger of wickedness
Then those who reject the signs of God will suffer the severest penalty, and God is Exalted in Might, Lord of Retribution
previously, as guidance for mankind, and He sent down the Criterion. Indeed, for those who have denied Allah’s signs is a severe punishment, for Allah is Almighty, Capable of vengeance.
before for the guidance of men, and has revealed the Discrimination. Verily, those who disbelieve in the signs of God, for them is severe torment, for God is mighty and avenging
Before this, a guidance to mankind; and sent down the Judgement (Criterion to judge between right and wrong); indeed for those who disbelieved in the verses of Allah, is a severe punishment; and Allah is the Almighty, the Avenger (of the wrong)
Aforetime as guidance for the mankind and He sent down the criterion. Truly those who disbelieve in the signs of Allah, for them there will be a formidable punishment and Allah is All-mighty, Master of retribution.
a direction unto men; and he had also sent down the distinction between good and evil. Verily those who believe not the signs of God, shall suffer a grievous punishment; for God is mighty, able to revenge
Verily, those who disbelieve in the signs of Allah, for them is a severe penalty, for Allah is Mighty and Avenging
before, as a guidance for people, and He sent down the Criterion. As for those who disbelieve in the verses of Allah, for them is an intense punishment. Allah is Mighty, Owner of Vengeance
as man's Guidance; and now hath He sent down the "Illumination." (Furkan.) Verily for those who believe not in the signs of God, is a severe chastisement! And God is Mighty, the Avenger
— even before (acting as) guidance to mankind, and He delivered Al-Furqan. Truly, those who have disbelieved in the Ayaatillah, for them is a severe punishment. And Allah is All-Mighty, One Who takes retribution
before this as a guidance for humanity. And He caused to descend the Criterion between right and wrong. Truly, those who were ungrateful for the signs of God, for them is a severe punishment. And God is Almighty, Possessor of Requital.
…[He bestowed Scriptures] before this as a guide to humanity. He bestowed the criterion [ie, the differentiation between right and wrong]. Truly, those who won’t believe in the signs of Allah will suffer a severe punishment. Allah is the Victorious, able to avenge.
before this, as a guidance for mankind and also revealed this Al-Furqan (criterion for judgment between right and wrong). Surely those who reject Allah’s revelations will be sternly punished; Allah is Mighty, capable of retribution
for the guidance of mankind; and He has also revealed the Criterion (to distinguish truth from falsehood). A severe chastisement lies in store for those who deny the signs of Allah. Allah is All-Mighty; He is the Lord of Retribution
Aforetime, a guidance for the people, and He sent the Discrimination. Those who disbelieve in the messages of Allah -- for them is a severe chastisement. And Allah is Mighty, the Lord of retribution
before, for the guidance of human beings. And He has sent down the distinction (between right and wrong, the Quran). Those who do not believe in the signs of Allah, for them there is certainly a severe punishment, and Allah is Mighty, the Inflictor of retribution.
Earlier, as guidance for mankind. And He bestowed the Criterion. Indeed for those who reject Allah's Verses, there shall be stern punishment. And Allah is Omnipotent and has the power to give a fitting retribution
(As the Books were revealed) before this to guide the people, He has (now, in like manner,) revealed (the Qur’an,) the criterion to distinguish right from wrong. Verily, those who deny Allah’s Revelations, for them is rigorous punishment. And Allah is Almighty, the Lord of Retribution
From before as a guidance for the people, and He sent down the Criterion. Those who rejected God's revelations, they will have a painful retribution, and God is Noble, extracting in Revenge
From before as a guidance for the people, and He sent down the Criterion. Those who rejected the revelations of God, they will have a severe retribution, and God is Noble, exacting in Revenge.
From before as a guidance for the people, and He sent down the Criterion. Those who rejected the revelations of God, they will have a severe retribution, and God is Noble, exacting in Revenge.
From before guidance to the people, and He descended the Separator of Right and Wrong/Koran , that those who disbelieved with God's verses , for them (is) a strong (severe) torture, and God (is) glorious/mighty , (owner) of a revenge/punishment
aforetime, as a guidance unto mankind, and it is He who has bestowed [upon man] the standard by which to discern the true from the false. Behold, as for those who are bent on denying God's messages - grievous suffering awaits them: for God is almighty, an avenger of evil
Earlier, as guidance to mankind, and He sent down the all-distinctive Criterion. Surely (the ones) who have disbelieved in the signs of Allah will have a strict torment, and Allah is Ever-Mighty, Owner of vengeance
Aforetime, for a guidance to mankind; and hath revealed the Criterion (of right and wrong). Lo! those who disbelieve the revelations of Allah, theirs will be a heavy doom. Allah is Mighty, Able to Requite (the wrong)
before as a guide for the people and now He has revealed the criteria of discerning right from wrong. Those who reject the revelations of God will face the most severe torment. God is Majestic and capable to revenge
earlier to give guidance to mankind, and has sent down the Furqan (the Criterion of right and wrong). Surely, those who have rejected the verses of Allah, for them there is severe punishment. Allah is Mighty, the Lord of Retribution
Aforetime, as a source of religious insight to the people. He revealed the ‘Criterion’. Indeed, those who give no credence to the ‘Holy Verses’ of Allâh will be subjected to an extremely severe punishment. Lo! Allâh is All-Mighty, the Lord of Retribution.
In the past, as guidance for mankind! (Now) He has revealed the criterion (to discern the truth). For those who reject the signs of Allah, there exists the severest (most awful) torment. Allah is the most Powerful; (He is) the Lord of Revenge
Aforetime as the True Source of Enlightenment for the people. He also revealed the Criterion. Verily, those who persistently refuse to give credence to the Revelation Knowledge which Allâh has revealed will be subjected to an extremely severe punishment (in the Hereafter). Lo! Allâh is Almighty, the Lord of Retribution.
All Scriptures were revealed earlier in the spirit of truth in order to guide people into all truth yet people set themselves at variance to them. So there came the Quran that is the standard and the canon illuminating the intellect and imparting the soundness of judgement in the choice of means and ends and in the choice of what is morally good, honest and straightforward. It guides into illumination and enlightenment. Therefore, those who disregard Allah’s revelations and signs that He makes obvious to the senses, shall suffer grievously. Allah is Azizun (Almighty) He justly avenges His right
before that as a guidance for people, and He sent the criterion for distinguishing right from wrong. Those who deny Allah’s verses will be severely punished. Allah is the Almighty, the Avenger.
previously, as a guide for people, and ˹also˺ revealed the Standard ˹to distinguish between right and wrong˺. Surely those who reject Allah’s revelations will suffer a severe torment. For Allah is Almighty, capable of punishment.
An earlier guidance for mankind, and He revealed the distinction (between right and wrong). For those who reject the signs of Allah there is severe punishment, and Allah is mighty and vengeful.
for the guidance of mankind, and revealed Salvation.¹ Those that deny God‘s revelations shall be sternly punished; God is mighty and capable of revenge.
before that, to guide the people, and He sent down the statute book. Those who disbelieve in GOD's revelations incur severe retribution. GOD is Almighty, Avenger.
beforehand as guidance to people, and He revealed the Standard by which we judge right from wrong. Those who do not believe God's signs will have severe punishment. God is Almighty and capable of revenge.
beforehand as guidance to people, and He revealed the Furquan by which we judge right from wrong. Those who do not believe in God's signs will have a severe punishment. God is Revered and Capable of Revenge.
Aforetime, as guidance for the people; and He sent down the Criterion. Surely those who have disbelieved with Allah’s verses, for them a severe torment. And Allah is Mighty, possessor of revenge.
Aforetime, a guidance for people, and He sent down the Furqan. Verily those who disbelieve in the Signs of Allah, for them there is a severe chastisement and Allah is Mighty, the Lord of Retribution.
before this as guidance for people. And He has revealed the Criterion (to distinguish the true from the false). Those who disbelieve in God's revelations shall endure grievous suffering. God is Mighty, able to requite.
He has sent down guidance for mankind before, and now He has sent the Final Criterion between the right and the wrong. Those who reject the Revelations of Allah, theirs will be a strict retribution. Allah Almighty's Law of Requital carries all things and actions to their destination
Surely they who disbelieve in the communications of Allah they shall have a severe chastisement; and Allah is Mighty, the Lord of retribution
Surely, those who deny the Signs of ALLAH, shall have a severe punishment. And ALLAH is Mighty, Lord of Retribution
aforetime, as a guidance to mankind. And He sent down the Criterion. Truly those who disbelieve in the signs of God shall have a severe punishment. And God is Mighty, Possessor of Vengeance
Before this (Quran, as the guide to Mankind) He (Allah) sent down the basis (of judgment between right and wrong) then those who reject Faith in the Sign of Allah will suffer the severest penalty, and Allah is Supreme in Might (Al-Aziz), Lord of due Penalties (and Rewards)
Aforetime, as guidance for humanity. And He revealed the Criterion. Those who deny God’s revelations will face harsh punishment. God is Mighty, the Avenger.
Aforetime, as guidance for mankind; and He sent down the Criterion. Those who have rejected God's signs will have a severe punishment. God is Mighty, Able to take revenge
Before, as guidance for the people. And He revealed the Qur'an. Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is exalted in Might, the Owner of Retribution
Before as guidance to mankind, and He sent down the criterion. Indeed, those who disbelieve in the signs of God for them is severe punishment, and God is mighty, owner of vengeance.
before this, as a guide to mankind, and He sent down the criterion (of judgment be tween right and wrong). Then those who reject Faith in the Signs of God will suffer the severest penalty, and God is Exalted in Might, Lord of Retribution
before this, as a guide to mankind, and He sent down the criterion (of judgment between right and wrong). Then those who reject Faith in the Signs of Allah will suffer the severest penalty, and Allah is Exalted in Might, Lord of Retribution
إِنَّ ٱللَّهَ لَا یَخۡفَىٰ عَلَیۡهِ شَیۡءࣱ فِی ٱلۡأَرۡضِ وَلَا فِی ٱلسَّمَاۤءِ ٥
Nothing on earth or in heaven is hidden from God
Surely, nothing is hidden from Allah, in the earth or in the heaven.
Verily Allah aught is concealed from Him in the earth or in th
There is nothing in the earth and the heavens that is hidden from God
Allah! Nothing in the heavens (the dimension of consciousness – angelic realm – the quantal dimension; the essence of matter) and the earth (dimension of matter – the body – the earth) is hidden from Him (because He comprises the essence of everything with His Names. Concepts such as hidden or apparent apply only to ‘things’ or thingness)!
Those who reject Allah´s Signs will have a terrible punishment. Allah is Almighty, Exactor of Revenge.
Nothing is indeed hidden from Allah in the earth or in the sky
Surely God – nothing whatever on the earth and in the heaven is hidden from Him
As to Allah, verily nothing in this earth nor in the space above is hidden (from His view)
From God nothing whatever is hidden in heaven and earth
Nothing is hidden from God on the earth and in the skies.
There is nothing hidden from God on earth nor in the heavens
From God, indeed nothing is hidden on earth or in the heavens
Indeed, nothing in the earth or in the heaven is hidden from Allah.
Verily, God, there is nothing hidden from Him in the earth, nor in the heaven
Indeed nothing is hidden from Allah, neither in the earth nor in the heavens
Truly Allah, there is nothing hidden unto Him in the earth nor in the heaven.
Surely nothing is hidden from God, of that which is on earth, or in heaven
Verily, from Allah, there is nothing hidden in the earth, nor in heaven
Nothing on earth or in heaven is hidden from Allah
God! nought that is in Earth or that is in Heaven, is hidden unto Him
Verily, Allah! Nothing hides (itself) to Him, in the earth or in the heaven
Truly, God, nothing is hidden from Him in or on the earth nor in heaven.
Truly, nothing is hidden from Allah on Earth or in Heaven.
For sure nothing in the earth or in the heavens is hidden from Allah
Nothing in the earth and in the heavens is hidden from Allah
Surely nothing in the earth or in the heaven is hidden from Allah
Certainly, nothing is hidden from Allah in the earth or in the sky.
Nothing indeed is hidden from Allah in the earth, nor in the heavens
Surely, nothing is hidden from Allah in the earth or in the heaven
For God nothing is hidden in the Earth or in the heavens
For God nothing is hidden on the earth or in the heavens.
For God nothing is hidden on the earth or in the heavens.
That God, no(thing) hides on Him, in the earth/Planet Earth and nor in the sky/space
Verily, nothing on earth or in the heavens is hidden from God
Surely for Allah nothing (whatever) in the earth or in the heaven is concealed
Lo! nothing in the earth or in the heavens is hidden from Allah
Nothing in the heavens or the earth is hidden from God
Surely, Allah is such that nothing is hidden from Him, neither in the earth nor in the sky
Indeed, nothing is hidden from Allâh, whether on the earth, or in the heavens.
Indeed, (He is) Allah! Nothing at all on earth _ nor anything in the heavens _ is (ever) hidden from Him
Indeed, nothing is hidden from Allâh whether on the earth or in the heavens.
There is absolutely nothing that can be hidden from Allah, be it on earth or in the heavens
Nothing on Earth and in the Heavens is hidden from Allah.
Surely nothing on earth or in the heavens is hidden from Allah.
Nothing in the earth or the heaven is hidden from Allah.
Nothing on earth or in heaven is hidden from God
Nothing is hidden from GOD, on earth, or in the heaven.
Nothing on earth or in heaven is hidden from God.
Nothing is hidden from God on Earth or in heaven.
Surely, Allah is not hidden upon him anything, within the earth or in the sky.
Verily, Allah, nothing hidden is there from Him in the earth and in the heaven
Nothing on earth or in the heavens is hidden from God.
Nothing in the Earth and in the Heaven is hidden from Allah
Allah-- surely nothing is hidden from Him in the earth or in the heaven
Surely, nothing in the earth or in the heaven is hidden from ALLAH
Truly naught is hidden from God on earth or in Heaven
Surely, from Allah, nothing is hidden on earth or in heavens
Nothing on earth or in the heavens is hidden from God.
Nothing is hidden from God, on earth or in the heaven
Indeed, from Allah nothing is hidden in the earth nor in the heaven
Indeed, God, there is nothing hidden from Him in the earth, nor in the heaven;
From God, verily nothing is hidden on earth or in the heavens
From Allah, verily nothing is hidden on earth or in the heavens
هُوَ ٱلَّذِی یُصَوِّرُكُمۡ فِی ٱلۡأَرۡحَامِ كَیۡفَ یَشَاۤءُۚ لَاۤ إِلَـٰهَ إِلَّا هُوَ ٱلۡعَزِیزُ ٱلۡحَكِیمُ ٦
it is He who shapes you all in the womb as He pleases. There is no God but Him, the Mighty, the Wise
It is He who shapes you in the wombs as He wills. There is no one worthy of worship but He (Allah), the All-Mighty, the All-Wise.
He it is Who fashionoth You in the Wombs as He will: there is no god but He, the Mighty, the Wise
He shapes you in the womb of the mother as He wills. There is no god but He, the all-mighty and all-wise
It is HU who shapes (forms, programs) you in the womb (mother’s womb – in Arabic rahim; the productive mechanism within your essence: rahimiyyah) as He wishes. There is no god, only HU, the Aziz, the Hakim.
Allah — Him from Whom nothing is hidden, either on earth or in heaven. It is He who forms you in the womb however He wills. There is no god but Him, the Almighty, the All-Wise.
It is He who forms you in the wombs however He wishes. There is no god except Him, the All-mighty, the All-wise
It is He Who fashions you in the wombs as He wills. There is no deity but He, the All-Glorious with irresistible might, the All-Wise
He it is Who fashions you in the wombs as He will. There is no other, cannot be and will never be One worthy of worship but He, the All-Mighty, the All-Wise
It is He who forms you in the womb as He will. There is no god but He, the All-mighty, the All-wise
He is the One Who shapes you in the wombs as He wants. There is no god except Him, the powerful and the wise.
He is the one Who in the wombs [or lab tubes, if it should be the case] as he wills. There is no divinity but He, the Almighty, the Wise
He is the One Who shapes you in the wombs as He pleases. There is no god but He, the Exalted in Might, the Wise
It is He Who designs youpl in the wombs as He wills. There is no god except He, the Almighty, the All-Wise.
He it is who fashions you in the womb as He pleases. There is no God but He, the mighty, the wise
It is He Who fashions (moulds) you in your mothers’ wombs as He wills; none is worthy of worship except Him, the Almighty (the Most Honourable), the Wise
He it is who fashions you in the wombs in the manner He pleases. There is no deity save He, The All-mighty, The All-wise.
it is he who formeth you in the wombs, as he pleaseth; there is no God but he, the mighty, the wise
He it is who fashions you in the womb as He pleases. There is no God but He, the Mighty, the Wise
It is He who shapes you in your mothers' wombs as He wills. There is no god except Him, the Almighty, the Wise
He it is who formeth you in your mothers' wombs. There is no god but He; the Mighty, the Wise
He it is Who shapes you in the wombs as He thinks proper. La-ilaha-illa-Huwa, the All-Mighty, the All-Wise
It is He Who forms you in the wombs how He wills. There is no god but He, Almighty, Wise.
He is the One who shapes you in the wombs as He pleases. No god is there except Him, the Victorious, the Perfectly Wise.
It is He Who shapes your bodies in the wombs of your mothers as He pleases. There is no god but Him; the Mighty, the Wise
It is He Who fashions you in the wombs as He wills. There is no God but He; the All-Mighty, the All-Wise
He it is Who shapes you in the wombs as He pleases. There is no god but He, the Mighty, the Wise
He it is Who gives you form in the wombs, as He wills, there is no god except Him, the Mighty, the Wise.
It is He Who designs you, in the wombs, as He pleases. There is none worthy of worship besides Him, the Omnipotent, the Wise
He is the One Who shapes your forms the way He wills in the wombs (of mothers). None is worthy of worship but He. He is Almighty, All-Wise
He is the One who pictures you in the wombs as He pleases. There is no god but Him, the Noble, the Wise
He is the One who pictures you in the wombs as He pleases. There is no god except He, the Noble, the Wise.
He is the One who pictures you in the wombs as He pleases. There is no god except He, the Noble, the Wise.
He is who pictures/forms you in the wombs/uteruses how (as) He wants/wills, no God except He, the glorious/mighty, the wise/judicious
He it is who shapes you in the wombs as He wills. There is no deity save Him, the Almighty, the Truly Wise
He is (The One) Who fashions you in the wombs as He decides (i.e. in the manner He decides) There is no god except He, The Ever-Mighty, The Ever-Wise
He it is Who fashioneth you in the wombs as pleaseth Him. There is no Allah save Him, the Almighty, the Wise
It is God who shapes you in the wombs as He wills. He is the only Lord, the Majestic, and All-wise
He is the One Who shapes you in the wombs as He likes. There is no god but He, the Mighty, the Wise
He is the One Who shapes you in the wombs however He wills: for there is one God; and there is none other but He, the All-mighty, the All-wise.
He it is, Who shapes you in (your mothers´) wombs any way He wills. There is no god but He, the most Powerful, the Wisest
He is the One Who shapes you in the wombs however He wills: for there is One True God; and there is none other but He: the Almighty- the All-wise.
He is it who forms you and fashions you inside the womb as He wills and determines the characteristics of your form and appearance. There is no Ilah but Him, AL-Aziz and AL-Hakim (the Wise)
He is the one who forms you in mothers’ wombs as He pleases; there is no God besides Him, the Almighty, the Wise
He is the One Who shapes you in the wombs of your mothers as He wills. There is no god ˹worthy of worship˺ except Him—the Almighty, All-Wise.
He is the One who shapes you in the wombs as He pleases. There is no god but Him, the mighty, the wise.
It is He who shapes your bodies in your mothers‘ wombs as He pleases. There is no god but Him, the Mighty, the Wise One
He is the One who shapes you in the wombs as He wills. There is no other god besides Him; the Almighty, Most Wise.
He forms you in the womb as He wills. There is no God but Him, the Almighty, the Wise.
He forms you in the womb as He wills. There is no God but Him, the Revered, the Wise.
He is the one who shapes you in the wombs as He wills. There is no God except him, Al-Aaziz (The Almighty), Al-Hakeem (The Wise).
He it is Who shapes you in the wombs as He pleases. There is no god but He, the Mighty, the Wise
It is He Who shapes you in the wombs as He pleases. There is no deity save Him, the lmighty, the Wise.
He it is Who shapes you in the wombs according to His Laws. There is no god but He. He is the Almighty, the Wise. (He uses his Power with wisdom and His Rule is the Rule of Law)
He it is Who shapes you in the wombs as He likes; there is no god but He, the Mighty, the Wis
HE it is who fashions you in the wombs as HE wills; there is none worthy of worship but HE, the Mighty, the Wise
He it is Who forms you in the wombs however He will. There is no god but He, the Mighty, the Wise
He it is Who shapes you in the wombs as He pleases; There is no god but He, the Supreme in might (Al-Aziz), the All Wise (Al-Hakeem)
It is He who shapes you in the wombs as He wills. There is no deity but He, the Almighty, the Wise.
It is He who forms you in the wombs as He wills. There is no god except He, the Almighty, the Wise
It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might, the Wise
He is the one who fashions you in the wombs how He wills. There is no God but He, the Mighty, the Wise.
He it is Who shapes you in the wombs as He pleases. There is no god but He, the Exalted in Might, the Wise
He it is Who shapes you in the wombs as He pleases. There is no god but He, the Exalted in Might, the Wise
هُوَ ٱلَّذِیۤ أَنزَلَ عَلَیۡكَ ٱلۡكِتَـٰبَ مِنۡهُ ءَایَـٰتࣱ مُّحۡكَمَـٰتٌ هُنَّ أُمُّ ٱلۡكِتَـٰبِ وَأُخَرُ مُتَشَـٰبِهَـٰتࣱۚ فَأَمَّا ٱلَّذِینَ فِی قُلُوبِهِمۡ زَیۡغࣱ فَیَتَّبِعُونَ مَا تَشَـٰبَهَ مِنۡهُ ٱبۡتِغَاۤءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَاۤءَ تَأۡوِیلِهِۦۖ وَمَا یَعۡلَمُ تَأۡوِیلَهُۥۤ إِلَّا ٱللَّهُۘ وَٱلرَّ ٰسِخُونَ فِی ٱلۡعِلۡمِ یَقُولُونَ ءَامَنَّا بِهِۦ كُلࣱّ مِّنۡ عِندِ رَبِّنَاۚ وَمَا یَذَّكَّرُ إِلَّاۤ أُو۟لُوا۟ ٱلۡأَلۡبَـٰبِ ٧
it is He who has sent this Scripture down to you [Prophet]. Some of its verses are definite in meaning- these are the cornerstone of the Scripture- and others are ambiguous. The perverse at heart eagerly pursue the ambiguities in their attempt to make trouble and to pin down a specific meaning of their own: only God knows the true meaning. Those firmly grounded in knowledge say, ‘We believe in it: it is all from our Lord’- only those with real perception will take heed
It is He who has sent down to you (Muhammad) the book (this Qur’an). In it are Verses absolutely clear, they are the basis of the book; and others are not entirely clear. As for those in whose hearts there is deviation (from the truth), they follow what is unclear thereof, seeking mischief, and seeking for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly rooted in knowledge say: “We believe in it, all from our Lord." None will heed except the people of understanding.
He it is who hath sent down unto thee the Book, wherein some verses are firmly constructed they are the mother of the Book: and others consimilar. But those in whose hearts is and deviation follow that which is consimilar therein, seeking discord and seeking to misinterpret the same whereas none knoweth the interpretation thereof a save Allah. And the firmly- grounded in knowledge Say: we believe therein, the whole is from our Lord. And none receiveth admonition save men of understanding
He has sent down this Book which contains some verses that are categorical and basic to the Book, and others allegorical. But those who are twisted of mind look for verses metaphorical, seeking deviation and giving to them interpretations of their own; but none knows their meaning except God; and those who are steeped in knowledge affirm: "We believe in them as all of them are from the Lord." But only those who have wisdom understand
It is HU who has revealed to you the KNOWLEDGE (Book). Some of its signs are clear (open and net commands) and comprise the basis – foundation of the knowledge (Book) – and some of it is allegorical (metaphoric and symbolic expressions). Those with deviation (ulterior motives, distorted thoughts) in their hearts, judge with the allegorical verses, interpreting them for the purpose of causing provocation. Only Allah knows their (true and precise) interpretation. Those who are grounded in knowledge (deep contemplators) say, “We believe, all of it is from our Rabb.” And none can discern this except those who have reached the essence (the intimates of reality through whom Allah hears, sees and speaks; ulul albab).
It is He who sent down the Book to you from Him: ayats containing clear judgements — they are the core of the Book — and others which are open to interpretation. Those with deviation in their hearts follow what is open to interpretation in it, desiring conflict, seeking its inner meaning. No one knows its inner meaning but Allah. Those firmly rooted in knowledge say, ´We have iman in it. All of it is from our Lord.´ But only people of intelligence pay heed.
It is He who has sent down to you the Book. Parts of it are definitive verses, which are the mother of the Book, while others are metaphorical. As for those in whose hearts is deviance, they pursue what is metaphorical in it, courting temptation and courting its interpretation. But no one knows its interpretation except Allah and those firmly grounded in knowledge; they say, ‘We believe in it; all of it is from our Lord.’ And none takes admonition except those who possess intellect
It is He Who has sent down on you this (glorious) Book, wherein are verses absolutely explicit and firm: they are the core of the Book, others being allegorical. Those in whose hearts is swerving pursue what is allegorical in it, seeking (to cause) dissension, and seeking to make it open to arbitrary interpretation, although none knows its interpretation save God. And those firmly rooted in knowledge say: "We believe in it (in the entirety of its verses, both explicit and allegorical); all is from our Lord"; yet none derives admonition except the people of discernment
He it is Who has revealed to you this perfect Book, some of its verses are definite and decisive. They are the basic root (conveying the established meanings) of the Book (- Ummal Kitab) and other (verses) are susceptible to various interpretations. As for those in whose hearts is perversity follow (verses) that are susceptible to different interpretations, seeking (to cause) dissension and seeking an interpretation (of their own choice). But no one knows its true interpretation except Allah, and those who are firmly grounded in knowledge. They say, `We believe in it, it is all (- the basic and decisive verses as well as the allegorical ones) from our Lord.' And none takes heed except those endowed with pure and clear understanding
It is He who sent down upon thee the Book, wherein are verses clear that are the Essence of the Book, and others ambiguous. As for those in whose hearts is swerving, they follow the ambiguous part, desiring dissension, and desiring its interpretation; and none knows its interpretation, save only God. And those firmly rooted in knowledge say, 'We believe in it; all is from our Lord'; yet none remembers, but men possessed of minds
He is the One Who sent down the book to you, of which some verses are firm, and they are the basis of the book, and others are metaphorical. As for those who have perversion in their hearts, they follow the metaphorical ones, wishing for disorder and looking for its interpretation, while no one knows their interpretation except God. And the scholars of knowledge say: “We believe in it, all of it is from our Lord.” But only people of understanding take notice.
He is the One Who sent down this Book to you. There are two kinds of versus in this book: those [the majority of the versus] which are straight forward (and precise in meaning:) they are the essence of the Book. The remainder [few verses] are ambiguous. Those who have doubts in their hearts always go after the laters and try to interpret them arbitrarily and create mischief. In fact nobody except God knows their real meaning!17.Those who have faith, on the other hand, say: “We accept these versus [though we do not know their meaning yet] to be all words of God.”
"It is He who sent down to you the Book. In it are verses of obvious wisdom. These verses are the mother of the Book. Still there are other verses containing esoteric wisdom. Those in whose hearts is deviation, they only follow the esoteric verses, seeking disharmony and seeking its hidden meaning. But none has the understanding of their interpretations except God and those well-grounded in the knowledge. They say, 'We believe in it, all of it is from the presence of our Guardian Evolver." But none will remember this, except the possessors of insight and a penetrating mind.
It is He Who sent down upon yousg the Scripture. Some of its signs are explicit; they are the foundation of the Scripture, while others are equivocal. So as for those whose hearts swerve, they follow whatever is equivocal of it, seeking tribulation and seeking its interpretation. But none knows its interpretation except Allah. Thus, those firmly rooted in knowledge say, “We have attained faith in it; all is from our Lord.” But none constantly remembers except those with understanding.
He it is who has revealed to thee the Book, of which there are some verses that are decisive, they are the mother of the Book; and others ambiguous; but as for those in whose hearts is perversity, they follow what is ambiguous, and do crave for sedition, craving for (their own) interpretation of it; but none know the interpretation of it except God. But those who are well grounded in knowledge say, 'We believe in it; it is all from our Lord; but none will remember save those who possess minds
It is He Who has sent down to you (O dear Prophet Mohammed - peace and blessings be upon him) this Book (the Qur’an) containing the verses that have a clear meaning - they are the core of the Book - and other verses the meanings of which are indistinct; those in whose hearts is deviation pursue the verses having indistinct meanings, in order to cause turmoil and seeking its (wrongful) interpretation; and only Allah knows its proper interpretation; and those having sound knowledge say, “We believe in it, all of it is from our Lord”; and none accept guidance except the men of understanding
He it is Who has sent down to you the Book: In it are verses of definite import; they are the mother of the Book: and others are of indefinite import. But those in whose hearts there is a deviation follow the part thereof that is of indefinite import, seeking the discord, and searching for its ultimate interpretation, but no one knows its ultimate interpretation except Allah. And those who are firmly grounded in the knowledge say, "We believe in it [the Book]; the whole of it is from our Lord:" and none remembers except men of the living heart,
It is he who hath sent down unto thee the book, wherein are some verses clear to be understood, they are the foundation of the book; and others are parabolical. But they whose hearts are perverse will follow that which is parabolical therein, out of love of schism, and a desire of the interpretation thereof; yet none knoweth the interpretation thereof, except God. But they who are well grounded in knowledge say, we believe therein, the whole is from our Lord; and none will consider except the prudent
He it is who has revealed to you the Book, in which there are some verses that are Basic (decisive, or of established meaning) they are the mother (foundation) of the Book; and others are allegorical. But as for those in whose heart is perversity, they follow what is allegorical seeking discord, craving for (their own) interpretation of it; but none know the interpretation of it except Allah. And those who are well grounded in knowledge say, "We believe in it; it is all from our Lord"; but none will grasp the message save those who possess understanding. (Or: but none know the interpretation of it except Allah and those who are well grounded in knowledge. Say: "We believe in it, it is all from our Lord, but none will grasp the message save those who possess understanding.)
It is He who has sent down to you the Book. Some of its verses are precise in meaning they are the foundation of the Book and others obscure. Those whose hearts are swerving with disbelief, follow the obscure desiring sedition and desiring its interpretation, but no one knows its interpretation except Allah. Those who are wellgrounded in knowledge say: 'We believe in it, it is all from our Lord. And none remember except those who are possessed of minds
He it is who hath sent down to thee "the Book." Some of its signs are of themselves perspicuous; - these are the basis of the Book - and others are figurative. But they whose hearts are given to err, follow its figures, craving discord, craving an interpretation; yet none knoweth its interpretation but God. And the stable in knowledge say, "We believe in it: it is all from our Lord." But none will bear this in mind, save men endued with understanding
He it is Who has provided you Al-Kitab wherein are statements literal and evident that are the Essence of the Scripture, while others are in similes. As for those who have suspicion in their hearts they stick to that which is used in similitude, seehead of state disruption and trying to know its interpretation. And does not know its interpretation except Allah. And those who are firmly grounded in knowledge declare: “We Believe in it, the entire matter is from our Nourisher-Sustainer.” And does not receive admonition except people of knowledge and understanding
It is He who caused the Book to descend to thee. In it are signs, ones that are definitive. They are the essence of the Book and others, ones that are unspecific. Then, those whose hearts are swerving, they follow what was unspecific in it, looking for dissent and looking for an interpretation, but none knows its interpretation but God. And the ones who are firmly rooted in knowledge say: We believed in it as all is from our Lord. And none recollects, but those imbued with intuition.
It is He who has bestowed upon you the Book. In it are fundamental Scriptures, which are the Book’s foundation. Other Scriptures are vague. While seeking discord, those who are perverse concentrate on the vague portions and search for secret meanings. No one knows the true meanings, however, except Allah. Those who are steadfast in knowledge say, “We believe in its entirety, which is from our Sovereign Lord.” Only people of understanding will grasp the message.
He is the One Who has revealed to you the Book. Some of its verses are decisive they are the foundation of the Book - while others are allegorical. Those whose hearts are infected with disbelief follow the allegorical part to mislead others and to give it their own interpretation, seeking for its hidden meanings, but no one knows its hidden meanings except Allah. Those who are well grounded in knowledge say: "We believe in it; it is all from our Lord." None will take heed except the people of understanding
It is He Who has revealed the Book to you. Some of its verses are absolutely clear and lucid, and these are the core of the Book. Others are ambiguous. Those in whose hearts there is perversity, always go about the part which is ambiguous, seeking mischief and seeking to arrive at its meaning arbitrarily, although none knows their true meaning except Allah. On the contrary, those firmly rooted in knowledge say: ´We believe in it; it is all from our Lord alone.´ No one derives true admonition from anything except the men of understanding
He it is Who has revealed the Book to thee; some of its verses are decisive -- they are the basis of the Book -- and others are allegorical. Then those in whose hearts is perversity follow the part of it which is allegorical, seeking to mislead, and seeking to give it (their own) interpretation. And none knows its interpretation save Allah, and those firmly rooted in knowledge. They say: We believe in it, it is all from our Lord. And none mind except men of understanding
He it is Who has sent down the book to you, in it are statements which are decisive, they are the basis of the book and others are allegorical. So those in whose hearts is (a desire for) deviation from the right, they follow that which is allegorical in it, seeking to mislead and seeking to interpret it, and no one knows its interpretation except Allah; and those sound in knowledge say, “We believe in it, all is from our Fosterer, and no one minds except those who have understanding.
It is He Who has sent down the Book upon you. Therein are Verses that are unambiguous and authoritative — these form the essence of the Book — and therein are other Verses, the interpretation of which is not clear to mankind. Those then with dishonesty in their minds, zealously pursue what is not clear thereof, seeking mischief and seeking its interpretation; but no one knows its interpretation but Allah. And persons, deeply versed in knowledge, say, "We believe in it; it is all from our Lord." And none but those endowed with insight receive admonition.h
He is the One Who has revealed to you the Book comprising some firm and solid Verses (i.e., literally clear and precise in meaning); they are the foundation of (the commandments) of the Book. And other Verses are figurative (i.e., containing abstract and allusive meaning). So, those who have deviation in their hearts follow only its figurative Verses (just) under the urge to create disruption and with the motive to supply them self-seeking interpretation instead of their true interpretation. But none knows its true interpretation apart from Allah. And those who are perfectly firm in knowledge say: ‘We believe in it. The whole (Book) has been revealed by our Lord.’ And direction and guidance is the share of only those who possess wisdom and insight
He is the One who sent down to you the Scripture, from which there are firm verses; they are the essence of the Scripture; and others which are similar to each other. As for those who have disease in their hearts, they will follow what is similar from it seeking to confuse, and seeking to derive an interpretation. But none know its interpretation except God and those who are well founded in knowledge, they Say: "We believe in it, all is from our Lord." And none will remember except the people of understanding
He is the One who sent down to you the Book, from which there are lawgiving revelations; they are the essence of the Book; and others which are of a similatude. As for those who have a disease in their hearts, they will follow that which is of a similatude, seeking to confuse, and seeking to derive an interpretation. But none know its interpretation except God, and those who are well founded in knowledge; they say: "We believe in it, all is from our Lord." And none will remember except those who possess intelligence.
He is the One who sent down to you the Book, from which there are firm verses-they are the essence of the Book-and others which are similar. As for those who have a disease in their hearts, they follow that of it which is similar, seeking to confuse, and seeking to derive an interpretation. But none know its interpretation except God, and those who are well founded in knowledge; they say: "We believe in it, all is from our Lord." And none will remember except those who possess intelligence.
He is who descended on you The Book , from it (are) perfected/tightened verses, they are (F) The Book's origin/mother , and others resembling/ambiguous/obscure , so but those who in their hearts/minds (is) deviation from truth , so they follow what resembled from it, asking/desiring the treason and asking/desiring its interpretation/explanation , and none knows its interpretation/explanation except God. And the affirmed in the knowledge , they say: "We believed with it, all/each (is) from at our Lord, and none remember/mention except (those) of the pure minds/intelligence ."
He it is who has bestowed upon thee from on high this divine writ, containing messages that are clear in and by themselves - and these are the essence of the divine writ - as well as others that are allegorical. Now those whose hearts are given to swerving from the truth go after that part of the divine writ which has been expressed in allegory, seeking out [what is bound to create] confusion, and seeking [to arrive at] its final meaning [in an arbitrary manner]; but none save God knows its final meaning. Hence, those who are deeply rooted in knowledge say: "We believe in it; the whole [of the divine writ] is from our Sustainer - albeit none takes this to heart save those who are endowed with insight
He is The (One) Who has sent down upon you the Book, whereof are clear signs (i.e. Ayah = verses) that are the Essence (Literally: the Mother) of the Book, and others cosimilar (Or: ambiguous). So, as for (the ones) in whose hearts is swerving, they ever follow whatever (parts) of it are cosimilar, (inequitably) seeking temptation (to sedition), and (inequitably) seeking its interpretation; and in no way does anyone know its interpretation except Allah. And the ones firmly established in knowledge say, "We have believed in it; all is from the Providence of our Lord." And in no way does anyone constantly remember except the ones endowed with intellects
He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed
It is God who has revealed the Book to you in which some verses are clear statements (which accept no interpretation) and these are the fundamental ideas of the Book, while other verses may have several possibilities. Those whose hearts are perverse, follow the unclear statements in pursuit of their own mischievous goals by interpreting them in a way that will suit their own purpose. No one knows its true interpretations except God and those who have a firm grounding in knowledge say, "We believe in it. All its verses are from our Lord." No one can grasp this fact except the people of reason
He is the One who has revealed to you the Book (the Qur‘an). Out of it there are verses that are MuHkamat (of established meaning), which are the principal verses of the Book, and some others are Mutashabihat (whose definite meanings are unknown). Now those who have perversity in their hearts go after such part of it as is mutashabih, seeking (to create) discord, and searching for its interpretation (that meets their desires), while no one knows its interpretation except Allah; and those well-grounded in knowledge say: .We believe therein; all is from our Lord. Only the men of understanding observe the advice
He is the One Who has sent down to you, (O’ Muhammad), the ‘Book’, (the Glorious Qur’ān) in which some ‘Verses’ are absolutely tangible. And they are the essence of the ‘Book’, while other ‘Verses’ are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and seeking an interpretation (suitable for them). No one knows its real interpretation but Allâh. Those who are firmly and deeply planted in the spiritual knowledge and enlightenment say: "We believe in it. All of it is from our Lord." No one is paying attention to (this fact) except for those people who have high self-awareness.
He it is, Who revealed to you the book. It contains verses that are (decisive and) crystal clear, _ those are the essence and substance of the book _ and others that are allegorical. Those with (malice and) doubt in their hearts, desire to create mischief and go after such allegorical verses. They seek to interpret them (to suit their own preconceived notions). No one knows their real meaning except Allah! Those with sound (well grounded) knowledge say, "We believe in the entire Qur´an. All of it is from our Lord." Actually, those with insight heed the advice
It is He Who has revealed to you the Book of which some Verses are completely intelligible - they are the Essence of the Book - while others are allegorical. Those whose hearts harbour doubts follow the part thereof that is allegorical, seeking discord, and seeking an interpretation (according to their own whims). But none grasps their full meaning except Allâh. Those who are firmly and deeply planted in the spiritual knowledge say: ‘We believe in the Qur'ān with absolute certainty- It is all from our Lord.’ But none is paying attention to (this fact) except for those who are highly intelligent people.
It is He who has revealed to you O Muhammad; the Quran with revelations that are precise and exactly defined. These constitute the essential part and the fundamental or groundwork of Allah’s system of faith and worship and unequivocal understanding and obedience from every intellectual being. Other revelations are allegorical. They describe a subject under the guise of some other comparable subject. Those with malignant and perverse hearts choose to follow only the allegories to interpret them as they please. Motivated by malice, they present the interpretation that causes dissension and includes discord when no one knows the exact interpretation but Allah. But those with well – founded knowledge, acquainted with the facts, declare their firm belief in the Quran and express their thoughts in words: "It is all disclosed by Providence." But none reflect except those with sound minds
He is the one Who revealed the Book to you: some of its verses are precise in meaning, they are the foundation stone of the Book, whilst others are metaphorical. The people whose minds are sick chase after what is metaphorical, they want to stir up disagreement and to concoct their own interpretations; yet only Allah knows their exact meaning, and those firmly grounded in knowledge say, “We believe in it, since all of it is from Our Lord,” only those with understanding pay heed.
He is the One Who has revealed to you ˹O Prophet˺ the Book, of which some verses are precise—they are the foundation of the Book—while others are elusive. Those with deviant hearts follow the elusive verses seeking ˹to spread˺ doubt through their ˹false˺ interpretations—but none grasps their ˹full˺ meaning except Allah. As for those well-grounded in knowledge, they say, “We believe in this ˹Quran˺—it is all from our Lord.” But none will be mindful ˹of this˺ except people of reason.
He is the One who sent to you the book of which there are decisive verses, which are the core of the book, and other ambiguous ones. As for those in whose hearts there is distraction, they follow that of it which is ambiguous in an attempt to cause temptation and seeking a specific outcome, yet no-one knows its outcome but Allah. And those firm in knowledge say: We believe in it, it is all from our Lord. And only those with understanding remember.
It is He who has revealed to you the Book. Some of its verses are precise in meaning ― they are the foundation of the Book ― and others ambiguous. Those whose hearts are infected with disbelief observe the ambiguous part, so as to create dissension by seeking to explain it. But no one knows its meaning except God. Those who are well-grounded in knowledge say: ‘We believe in it: it is all from our Lord. Yet none remembers but those that are of good sense possessed.
He sent down to you this scripture, containing straightforward verses - which constitute the essence of the scripture - as well as multiple-meaning or allegorical verses. Those who harbor doubts in their hearts will pursue the multiple-meaning verses to create confusion, and to extricate a certain meaning. None knows the true meaning thereof except GOD and those well founded in knowledge. They say, "We believe in this - all of it comes from our Lord." Only those who possess intelligence will take heed.
It is He who revealed this Book to you. Some of its verses are clear and definite in meaning; they are the Book's core. Others are ambiguous. Those with stubborn hearts follow the ambiguous verses, desiring to create confusion and their own interpretation, while absolutely no one but God knows their [exact] interpretation. Those who are grounded in knowledge say, "We believe it. It is all from our Lord." No one will take this to heart except those endowed with insight.
It is He who revealed this Book to you. Some of its verses are firmly constructed; they are the Book's core. Others are ambiguous. Those with stubborn hearts follow the ambiguous verses, desiring to create confusion and their interpretation, while absolutely no one but God knows their [exact] interpretation. Those who are grounded in knowledge say, "We believe it. It is all from our Lord." No one will take this to heart except those endowed with insight.
He is the one who sent down upon you the Book. From it absolutely controlled verses they are the book mother, and others are ambiguous. So as for those within their cores is aberration, so they follow what was ambiguous from it, seeking the infatuation, and seeking its interpretation. And none knows its interpretation except Allah and those the well-grounded in knowledge say, “We believed in it; all is from our Lord.” And none would remember except those possessors of the minds.
He it is Who has sent down to you the Book; in it are decisive verses which are the basis of the Book, while others are allegorical. But as for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking (to cause) dissension by seeking it (their own) interpretation, while none knows its (hidden) interpretation except Allah and those firmly rooted in knowledge. They say: ' We believe in it, the whole (of it) is from our Lord;' and none minds save the possessors of intellect
He it is Who has sent down to you the Book, containing verses which are clear and precise — and these are the essence of the Book — and others are allegorical. Those whose hearts have swerved from the truth pursue that part of it which is allegorical, seeking to create dissension and trying to give it an arbitrary meaning. None save God knows its final meaning. Those who are firmly grounded in knowledge say: “We believe in it; it is all from our Lord.†But only those who are endowed with insight take heed.
(The Book He has sent down bears an important Principle.) He it is Who has revealed to you (O Prophet) the Scripture. In it some verses are Literal, while some verses are Allegorical. The verses that pertain to Permanent Values have been presented literally. These verses, MUHKAMAT, are the Essence of the Divine Law. On the other hand, abstract phenomena, historical events, and the World of the Unseen are described in similes, metaphors and allegories for your understanding (MUTASHABIHAT). But those who are given to crookedness in their hearts pursue the allegories and try to give them literal meanings, thus creating dissension. None knows their final meaning (of such as the Essence of God, His Throne, His Book of Decree, the Eternity) but Allah. Those who are well founded in knowledge understand why the allegories have been used and they keep drawing lessons from them (74:31). They proclaim the belief that the entire Book is from their Lord. As the human knowledge evolves, many of the other allegories will unfold their literal meaning (41:53). But only the men and women of understanding will bear this fact in mind. (Each of the verses in the Qur'an is MUHKAM, Absolute Truth and you can understand which ones are to be taken literally and which ones are to be taken allegorically, by the context (11:1), (47:20). And each verse in the Book complements the other (39:23))
He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding
HE it is who has sent down to thee the Book; in it there are verses that are firm and decisive in meaning - they are the basis of the Book - and there are others that are susceptible of different interpretations. But those in whose hearts is perversity pursue such thereof as are susceptible of different interpretations, seeking to cause discord and seeking wrong interpretations of it. And none knows it except ALLAH and those who are firmly grounded in knowledge; they say, `We believe in it; the whole is from our Lord.' - And none take heed except those gifted with understanding
He it is Who has sent down the Book upon thee; therein are signs determined; they are the Mother of the Book, and others symbolic. As for those whose hearts are given to swerving, they follow that of it which is symbolic, seeking temptation and seeking its interpretation. And none know its interpretation save God and those firmly rooted in knowledge. They say, “We believe in it; all is from our Lord.” And none remember, save those who possess intellect
He it is Who has sent down to you the Book: In it are verses basic or fundamental (of established clear meaning); They are the foundation of the Book: Others are those that have abstractions. But those in whose hearts is evil follow the part within it that is abstract seeking disharmony, in searching for hidden meanings; But no one knows its hidden meanings except Allah: And those who are firmly grounded in knowledge say: "We believe in the Book: The whole of it is from our Lord:" And none will grasp the Message except men of understanding
It is He who revealed to you the Scripture. Some of its verses are definitive—they are the foundation of the Book—while others are allegorical. Those with deviant hearts pursue the allegorical, seeking discord and seeking its interpretation. However, none knows its interpretation except God and those firmly grounded in knowledge say, “We believe in it; all of it is from our Lord.” Only those endowed with understanding take heed.
It is He who revealed to you the Book. Some of its verses are definitive; they are the foundation of the Book, and others are unspecific. As for those in whose hearts is deviation, they follow the unspecific part, seeking descent, and seeking to derive an interpretation. But none knows its interpretation except God and those firmly rooted in knowledge say, 'We believe in it; all is from our Lord.' But none recollects except those with understanding
It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah . But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding
He is the one who has revealed to you the Book, some of its verses are decisive, they are the mother of the Book; and others ambiguous; and as for those in whose hearts is deviation, they follow what is ambiguous, seeking the trial, and seeking its interpretation; and none knows its interpretation, except God. And those who are firmly rooted in the knowledge say, 'We believe in it; it is all from our Lord.' And none will remember except possessors of understanding.
He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except God. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding
He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding
رَبَّنَا لَا تُزِغۡ قُلُوبَنَا بَعۡدَ إِذۡ هَدَیۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةًۚ إِنَّكَ أَنتَ ٱلۡوَهَّابُ ٨
‘Our Lord, do not let our hearts deviate after You have guided us. Grant us Your mercy: You are the Ever Giving
(They say): "Our Lord! Don’t deviate our hearts (from the truth) after You has guided us, and grant us Mercy from You. Surely You are the Bestower (of bounties)
Our Lord Suffer not our hearts to deviate after that Thou hast guided US, and bestow from Thine presence mercy. Verily Thou! Thou art the Bestower
"Let us not go astray, O Lord, having guided us already. Bestow on us Your blessings for You are the benevolent
“Our Rabb, after giving us guidance (enabling us to recognize and discern the reality) do not turn our consciousness (back to the illusory identity – ego based existence), and bestow your grace upon us from your Self (ladun; the potential of the Names comprising my essence). Most certainly you are the Wahhab.”
´Our Lord, do not make our hearts swerve aside after You have guided us. And give us mercy from You. You are the Ever-Giving.
[They say,] ‘Our Lord! Do not make our hearts swerve after You have guided us, and bestow Your mercy on us. Indeed You are the All-munificent
(They entreat God:) "Our Lord, do not let our hearts swerve after You have guided us, and bestow upon us mercy from Your Presence. Surely You are the All-Bestowing
`Our Lord!', (they pray,) `Let not our hearts become perverse after You have guided us, and grant us from Your Own Self special mercy, for You alone are the Most Liberal Bestower
Our Lord, make not our hearts to swerve after that Thou hast guided us; and give us mercy from Thee; Thou art the Giver
Our Lord, do not let our hearts deviate after You guided us, and give us mercy from Your presence. You are the giver.
[The believers pray to God:] “Our Teacher & Guide, let not our hearts return back to ignorance now that You have guided us. Shower us with your mercy as you are the most generous
“Our Lord, let not our hearts deviate now after You have guided us, but grant us mercy from Your own presence, for You are the Grantor of Bounties without measure.
“Our Lord, do not cause our hearts to swerve after You have guided us, and bestow upon us mercy from You; indeed, You are the Superb Bestower.
'O Lord! pervert not our hearts again when Thou hast guided them, and grant us mercy from Thee, for Thou art He who grants
“Our Lord! Do not deviate our hearts after You have guided us, and bestow mercy on us from Yourself; indeed You only are the Great Bestower.”
"O Our Lord!" (they say), "Let not our hearts deviate now after You have guided us, but grant us mercy from Your own presence; for You are the All-Endowing.
O Lord, cause not our hearts to swerve from truth, after thou hast directed us: And give us from thee mercy, for thou art he who giveth
3:8 "O Lord! Pervert not our heart after Thou hast guided us, and grant us mercy from Thee, for Thou, only Thou art the Bestower (the Giver of Bounties)
Lord, do not cause our hearts to swerve after You have guided us. Grant us Your Mercy. You are the Embracing Giver
O our Lord! suffer not our hearts to go astray after that thou hast once guided us, and give us mercy from before thee; for verily thou art He who giveth
(Those firmly grounded in knowledge pray): “Our Nourisher-Sustainer! Let not our hearts deviate after You have given us guidance, and bestow on us mercy from Your providence. Truly You! You are the Bestower
Our Lord! Cause our hearts not to swerve after Thou hadst guided us. And bestow on us mercy from that which proceeds from Thy Presence. Truly, Thou, Thou alone art The Giver.
“Our Lord, let our hearts not deviate from truth now that You have guided us, but grant us mercy from Your divine presence. You are the Bountiful Provider.
They say: "Our Lord, do not let our hearts deviate from the truth after you have guided us, and grant us Your own mercy; You are the Grantor of bounties without measure
They pray to Allah: ´Our Lord! Do not let our hearts swerve towards crookedness after You have guided us to the right way, and. bestow upon us Your mercy. Surely You, only You, are the Munificent Giver
Our Lord, make not our hearts to deviate after Thou has guided us and grant us mercy from Thee; surely Thou art the most liberal Giver
Our Fosterer ! do not let our hearts deviate from the right after You have guided us, and grant us mercy from You, You are the One Who grants.
They say, "Our Lord, do not let our hearts deviate from the truth after you have guided us, and grant us mercy from You; You are the Grantor of bounties without measure
(And they submit:) ‘O our Lord, let not our hearts deviate after You have honoured us with guidance, and grant us mercy especially from Your presence. Truly, You alone are the Great Bestower
"Our Lord, do not make our hearts deviate after You have guided us, and grant us from You a mercy; You are the Grantor."
"Our Lord, do not make our hearts deviate after You have guided us, and grant us from You a mercy. Indeed, You are the Grantor."
Our Lord, do not make our hearts deviate after You have guided us, and grant us from You a mercy. Indeed, You are the Grantor.
Our Lord, do not deviate from truth our hearts/minds after when You guided us, and grant/present for us from at You a mercy, that you are the grantor/presenter
"O our Sustainer! Let not our hearts swerve from the truth after Thou hast guided us; and bestow upon us the gift of Thy grace: verily, Thou art the [true] Giver of Gifts
Our Lord, make not our hearts to swerve after that You have guided us, and bestow upon us mercy from very close to You. You, Ever You, are The One Who is The Superb Bestower
Our Lord! Cause not our hearts to stray after Thou hast guided us, and bestow upon us mercy from Thy Presence. Lo! Thou, only Thou, art the Bestower
They say, "Lord, do not cause our hearts to deviate from Your guidance, and grant us mercy. You are the Most Awarding One
.Our Lord, do not let our hearts deviate from the right path after You have given us guidance, and bestow upon us mercy from Your own. Surely, You, and You alone, are the One who bestows in abundance
(They say): "Our Lord, let not our hearts be deviated (from the truth) after You have already given us the revelation in the knowledge of You, and bestow upon us Your (divine) clemency. Verily, You are the Most Generous Benefactor.”
(They pray), "Our Lord, do not let our hearts go astray, now that You have guided us aright. By Your grace, grant us mercy. Indeed, You are absolutely the very best of the Bestowers!"
(They say): "Our Lord, let not our hearts be deviated (from the Truth) after You have already given us the awesome opportunity for receiving salvation. And bestow upon us Mercy from Your Presence. Indeed, You are the Most Generous Benefactor.
Who express their prayer of invocation: "O Allah our Creator, we beseech You not to erase piety from our hearts after You have made us true believers and guided us to the path of righteousness. O Allah, extend to us Your mercy; it is You Who gives and it is You Who bestows gratuitously"
“Our Lord, let not our hearts waver from the truth after You have guided us, and take care of us. You are the Giver of gifts.
˹They say,˺ “Our Lord! Do not let our hearts deviate after you have guided us. Grant us Your mercy. You are indeed the Giver ˹of all bounties˺.
Our Lord, do not distract our hearts after You have guided us and grant us mercy from You, for You are the one who gives.
Lord, do not cause our hearts to go astray after You have guided us. Grant us mercy through Your own grace; You are the munificent Giver.
"Our Lord, let not our hearts waver, now that You have guided us. Shower us with Your mercy; You are the Grantor.
"Our Lord, do not let our hearts deviate after you have guided us. Give us your mercy. You are the Ever Giving.
Our Lord, do not let our hearts deviate after you have guided us. Give us your mercy. You are the Ever Giving.
“Our Lord, do not aberrate our cores after you have guided us, and endow us mercy from your presence; surely You are Al-Wahab (The Giver).”
(They say:) ' Our Lord! let not our hearts deviate after You have guided us, and bestow on us from Your mercy, for You are, indeed, the Ever-Bestower
“Our Lord, let not our hearts swerve from the truth after You have guided us; and bestow on us mercy from Yourself. You are indeed the great Giver.
They say, "Our Lord! Let not our hearts waver, now that you have guided us, and bestow upon us Mercy from Your Presence. You, only You are the Giver of Gifts."
Our Lord! make not our hearts to deviate after Thou hast guided us aright, and grant us from Thee mercy; surely Thou art the most liberal Giver
`Our Lord, let not our hearts become perverse after Thou hast guided us, and bestow on us mercy from Thyself; surely Thou art the Great Bestower
“Our Lord, make not our hearts swerve after having guided us, and bestow upon us a mercy from Thy Presence. Truly Thou art the Bestower
(They say:) "Our Lord! Do not let our hearts stray away now after You have guided us, but grant us mercy from Your Own Presence; Truly, You are the Giver of endless bounties (Al-Wahhab)
“Our Lord, don’t let our hearts deviate after You have guided us. Grant us mercy from Yourself; You are the Giver.”
'Our Lord, do not cause our hearts to swerve after You have guided us, and bestow on us mercy from Your presence; You are the Giver.'
[Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower
'Our Lord! Do not make our hearts deviate after when You have guided us, and grant us mercy from Yourself. Indeed You, You are the Bestower.
"Our Lord!" (they say), "Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure
"Our Lord!" (they say), "Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure
رَبَّنَاۤ إِنَّكَ جَامِعُ ٱلنَّاسِ لِیَوۡمࣲ لَّا رَیۡبَ فِیهِۚ إِنَّ ٱللَّهَ لَا یُخۡلِفُ ٱلۡمِیعَادَ ٩
Our Lord, You will gather all people on the Day of which there is no doubt: God never breaks His promise.’
Our Lord! Surely, You will gather mankind together on the Day, there is no doubt in it. Surely, Allah does not break His Promise.”
Our Lord! verily Thou art the Assembler of mankind for a Day whereof there is no doubt. Verily Allah faileth not the tryst
You will gather mankind together, O Lord, on a day that is certain to come, and God does not fail in His promise
“Our Rabb, you will surely gather mankind in a period of whose coming there is no doubt. And never will Allah fail to fulfill His promise.”
Our Lord, You are the Gatherer of mankind to a Day of which there is no doubt. Allah will not break His promise.´
Our Lord! You will indeed gather mankind on a day in which there is no doubt. Indeed Allah does not break His promise.’
"Our Lord, You it is Who will gather humankind for a Day about (the coming of) which there is no doubt. Surely God does not fail to keep the promise."
`Our Lord! You are invariably going to assemble all mankind on the Day about (the advent of) which there is no doubt. Surely, Allah never breaks His word.
Our Lord, it is Thou that shall gather mankind for a day whereon is no doubt; verily God will not fail the tryst
Our Lord, You are gatherer of people on the day that there is no doubt about it. God does not break (His) promise.
Lord! You will surely gather all mankind together on a day that there is no doubt about it as God never breaks a promise.”
“Our Lord, You are He Who will gather humanity together on a day which there can be no doubt, for God never fails in His promise.
“Our Lord, You will certainly gather mankind for a day about which there is no doubt.” Indeed, Allah never breaks a promise.
O Lord! Thou shalt gather together men unto the day wherein is no doubt. Verily, God will not depart from His promise.
“Our Lord! Indeed You will gather all mankind for a Day about which there is no doubt"; indeed Allah’s promise does not change
O our Lord! Truly You are the gatherer of the mankind for a day wherein there is no doubt.” Truly Allah does not fail the promise.
O Lord, thou shalt surely gather mankind together, unto a day of resurrection: There is no doubt of it, for God will not be contrary to the promise
O Lord! It is Thou Who gathers together mankind unto the Day wherein is no doubt. Verily, Allah will not depart from His promise."
Lord, You will surely gather all the people for a Day that will come in which there is no doubt. ' Allah will not break His promise
O our Lord! For the day of whose coming there is not a doubt, thou wilt surely gather mankind together. Verily, God will not fail the promise
Our Nourisher-Sustainer! Verily, You are One Who gathers mankind on the Day about which there is no doubt.” Verily, Allah never goes against Promise
Our Lord! Truly, Thou art One Who Gathers humanity on a Day in which there is no doubt in it. Truly, God breaks not His solemn declaration.
“Our Lord, You will assemble humanity for a day about which there is no doubt. Allah never fails in keeping His promises.”
Our Lord, You will surely gather all mankind before You on the Day about which there is no doubt; surely Allah does not break His promise."
Our Lord! You surely will gather mankind together one Day, a Day about (the coming of which) there is no doubt. Surely Allah never goes against His promise.´
Our Lord, surely Thou art the Gatherer of men on a day about which there is no doubt. Surely Allah will not fail in (His) promise
Our Fosterer ! one day You will gather (all) human beings, there is no doubt in it, Allah certainly does not go against (His) promise.”
Our Lord, You will surely gather all mankind before You on the Day about which there is no doubt; surely Allah does not break His promise."
O our Lord! You will surely bring together mankind on the Day about which there is no doubt. Verily, Allah does not go against (His) promise.
"Our Lord, You will gather the people for a Day in which there is no doubt; God does not break His appointment."
"Our Lord, You will gather the people for a Day in which there is no doubt; God does not break His appointment."
Our Lord, You will gather the people for a Day in which there is no doubt; God does not break His appointment.
Our Lord, that you are gathering/collecting the people to a day/time no doubt in it. That God does not break the appointment
"O our Sustainer! Verily, Thou wilt gather mankind together to witness the Day about [the coming of] which there is no doubt: verily, God never fails to fulfil His promise."
Our Lord, surely You will be gathering mankind for a Day, (and) there is no suspicion about it; surely Allah will not fail the promised (Appointment)
Our Lord! Lo! it is Thou Who gatherest mankind together to a Day of which there is no doubt. Lo! Allah faileth not to keep the tryst
Lord, it is certain that one day You will gather all the people together. God does not break His promise."
Our Lord, You are going to assemble all the people on a day in (the occurrence of) which there is no doubt. Verily, Allah does not back out of His promise
Our Lord, absolutely, You are the one who will gather the people together on an ‘Inevitable Day’. Indeed, Allâh never fails to fulfill His promise."
"Our Lord, You will certainly gather all of mankind on the day (of Judgment), about which there is no doubt." Of course, Allah never fails to fulfill His promise
Our Lord, it is You Who will gather all the people for a day whereon is no doubt. Most certainly Allâh never fails to fulfill His promise.’
"You have ordained, O Allah, our Creator, that You shall assemble all people together to Your August presence on that inevitable Day. Blessed be Allah Who unfailingly fulfils His promise"
Our Lord, You will gather people on for a day in which there is no doubt.” Allah never breaks His promise
Our Lord! You will certainly gather all humanity for the ˹promised˺ Day—about which there is no doubt. Surely Allah does not break His promise.”
Our Lord, you will gather all people for a day without doubt, for Allah does not break the promise.
Lord, You will surely gather up all mankind upon a day of which there is no doubt. God will not fail the time appointed.‘
"Our Lord, You will surely gather the people on a day that is inevitable. GOD never breaks a promise."
Our Lord, You are gathering the people for a definite day. God does not break His promise."
Our Lord, You are gathering all people for a Day of which there is no doubt. Surely God does not break His promise.
“Our Lord, surely you are gathering the people for a Day in no doubt in it.” Surely Allah never breaks the appointed promised time.
Our Lord! verily You are the Gatherer of mankind unto a Day in which there is no doubt; for surely Allah never fails (His) promise
“Our Lord, You will indeed gather mankind together to witness the Day of which there is no doubt. Surely, God never fails to keep His promise.â€
"Our Lord! You will surely gather all mankind together on a Day about the advent of which there is no doubt. Allah never fails in His Promise."
Our Lord! surely Thou art the Gatherer of men on a day about which there is no doubt; surely Allah will not fail (His) promise
`Our Lord, Thou wilt certainly assemble mankind together on the Day about which there is no doubt; surely, ALLAH never fails in HIS promise.
Our Lord, Thou art the Gatherer of mankind unto a Day about which there is no doubt.” Truly God will not fail the tryst
"Our Lord! You are He Who will gather Mankind together on a Day (of Judgment) about which there is no doubt; Verily, Allah never fails in His Promise."
“Our Lord, You will gather humankind on a Day that’s inevitable.” God never breaks His promise.
'Our Lord, You will gather the people for a Day in which there is no doubt.' God will never break His promise
Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise."
Our Lord! Indeed, You shall gather mankind to a day wherein is no doubt. Indeed, God will not break the promise.'
"Our Lord! Thou art He that will gather mankind Together against a day about which there is no doubt; for God never fails in His promise."
"Our Lord! Thou art He that will gather mankind Together against a day about which there is no doubt; for Allah never fails in His promise."
2
Unity — Basis of all Religions
إِنَّ ٱلَّذِینَ كَفَرُوا۟ لَن تُغۡنِیَ عَنۡهُمۡ أَمۡوَ ٰلُهُمۡ وَلَاۤ أَوۡلَـٰدُهُم مِّنَ ٱللَّهِ شَیۡءࣰاۖ وَأُو۟لَـٰۤىِٕكَ هُمۡ وَقُودُ ٱلنَّارِ ١٠
Neither their possessions nor their children will be any use to the disbelievers against God. The disbelievers will be fuel for the Fire
Surely, those who disbelieve, neither their wealth nor their offspring will avail them anything from Allah and it is they who will be fuel of the fire.
Verily those who disbelieve-neither their riches nor their offspring shall avail them aught with Allah. and these! they shall be the fuel of the Fire
As for those who deny, neither their wealth nor their children will help them in the least against God. They shall be but faggots for (the fire of) Hell
Certainly for the deniers neither their wealth nor their children will benefit them against what becomes manifest from Allah. They are fuel for fire.
As for those who are kafir, their wealth and children will not help them against Allah in any way. They are fuel for the Fire,
As for the faithless, neither their wealth nor their children shall avail them anything against Allah; it is they who will be fuel for the Fire
Those who disbelieve, neither their wealth nor their offspring will avail them at all against God; they are fuel for the Fire
As to those who disbelieve, neither their possessions, nor their children shall avail them at all against (the punishment of) Allah; and it is they that will be the fuel of the Fire
As for the unbelievers, their riches will not avail them, neither their children, aught against God; those -- they shall be fuel for the Fir
Those who disbelieve, their wealth and children will never benefit them against God. They are fuel for the fire.
Those who have chosen disbelief, [in the day of judgment] will be condemned to become the fuel for Hell; neither their wealth nor their children can save them from God
Those who do not believe, neither their possessions nor their progeny will avail them against God, they are fuel for the fire
Those who have denied—certainly, neither their wealth nor their children will avail them anything against Allah, and those are the fuel for the Fire.
Verily, those who misbelieve, their wealth shall not help them, nor their children, against God at all; and they it is who are the fuel of the fire
Indeed for those who disbelieve, neither their wealth nor their offspring will help to save them in the least from Allah; and it is they who are fuel for the fire
Truly those who disbelieve, their wealth nor their children will ever avail them from Allah in aught and it is they who are the fuel of the fire.
As for the infidels, their wealth shall not profit them any thing, nor their children, against God: They shall be the fewel of hell fire
Verily, their wealth shall not help the faithless, nor their children, against Allah at all; they will be fuel for the fire
Those who disbelieve, neither their riches nor their children shall save them from Allah. They shall become the fuel of the Fire
As for the infidels, their wealth, and their children, shall avail them nothing against God. They shall be fuel for the fire
Definitely! Those who have disbelieved — their wealth and their children shall not benefit them at all against Allah. And those people: they (are) the fuel for the Fire
Truly, those who were ungrateful, it will not avail them—neither their wealth nor their children—against God at all. And those, they will be fuel for the fire,
Truly, as for those who won’t believe, their possessions or children will not benefit them against Allah at all. (The disbelievers) are fuel for the fire.
Surely neither their wealth nor their children will save the unbelievers from the wrath of Allah: they are the ones who will become the fuel for hellfire
Those who disbelieve, neither their wealth nor their offspring will avail them at all against Allah, and it is they who will be the fuel of the Fir
Those who disbelieve, neither their wealth nor their children will avail them aught against Allah. And they will be fuel for fire -
Those who do not believe, their wealth and their children will certainly not keep them safe from Allah in anything; and they are the persons who will be the fuel of the fire,
Neither their wealth nor their children shall be of any avail to those who suppress the Truth, against Allah. And those — those suppressors of the Truth — shall be the fuel for the Fire
Indeed, those who reject faith, neither their wealth nor their children shall be able to save them anyway from (the torment of) Allah. It is they who are the fuel of Hell
As for those who rejected, neither their money nor their children will avail them anything from God. They are the fuel for the Fire
As for those who rejected, neither their money nor their children will avail them anything from God. They are the fuel of the Fire.
As for those who rejected, neither their money nor their children will avail them anything from God. They are the fuel of the Fire.
That those who disbelieved, their properties/wealths and nor their children, will not enrich (help) them from God, a thing, and those are the fire's fuel
BEHOLD, as for those who are bent on denying the truth - neither their worldly possessions nor their offspring will in the least avail them against God; and it is they, they who shall be the fuel of the fire
Surely for the ones who have disbelieved, their riches will never avail them, neither their children, any thing with Allah; and those are they who will be fuel for the Fire
(On that Day) neither the riches nor the progeny of those who disbelieve will aught avail them with Allah. They will be fuel for Fire
The wealth and children of the unbelievers will never serve them as a substitute for their belief in God. Such people will be the fuel for the fire
Surely, those who disbelieve, their wealth and their children shall not suffice them in the least against Allah. Those are the fuel of the Fir
As for those who excessively indulge in disbelief (Allâh), - definitely neither their wealth nor their children will avail them against (the wrath of) Allâh. It is they who will be the fuel for the Fire.
The wealth, and the children of the unbelievers, will not help them a bit against Allah; and they will become the fuel for the fire
Behold, as for those who persistently refuse to Yield to the Truth- neither their wealth nor their children will avail them aught against (the wrath of) Allâh. It is they who will be the fuel for the Fire.
Neither wealth nor progeny shall be of value or advantage in Day of Judgement, to those who deny Allah. Nor shall these privileges protect them from Allah; such persons shall be the fuel feeding the fire
As for the disbelievers, their wealth and their children will not benefit them in the least against Allah; they will be fuel of the Fire,
Indeed, neither the wealth nor children of the disbelievers will be of any benefit to them against Allah—and they will be the fuel for the Fire.
Those who reject (the truth), neither their wealth nor their children will benefit them against Allah. They are the fuel of the fire.
As for the unbelievers, neither their riches nor their children will in the least save them from God‘s judgement. They will surely be the fuel of the Fire.
Those who disbelieve will never be helped by their money, nor by their children, against GOD. They will be fuel for Hell.
Neither the possessions nor the children of the unbelievers will help them at all with God. They are fuel for Hell.
Neither the possessions nor the children of the unbelievers will help them at all with God. They are fuel for Hell.
Surely those who disbelieved, it will neither avail them their money nor their progeny of a thing from Allah. And those are The Fire Fuel.
Verily those who disbelieve, neither their wealth nor their children shall avail them aught against Allah, and they themselves will be fuel for the (Hell) Fire
As for those who disbelieve, neither their riches nor their offspring will in the least avail them against God; it is they who shall be the fuel of the fire.
Those who reject Divine Guidance, neither their wealth nor their children will avail them against Allah's Law of Requital. They will be fuel for the Fire
(As for) those who disbelieve, surely neither their wealth nor their children shall avail them in the least against Allah, and these it is who are the fuel of the fire
Those who disbelieve - their possessions and their children shall not avail them at all against ALLAH; and it is they that are the fuel of the Fire
As for those who disbelieve, neither their wealth nor their children will avail them aught against God. And it is they who shall be fuel for the Fire
Those who reject Faith— Neither their possessions nor their (many) offspring will be of any help to them against Allah: They themselves only (become) fuel for the Fire
As for those who disbelieve, neither their wealth nor their children will avail them against God. They will be fuel for the Fire.
As for those who disbelieve, neither their wealth nor their children will avail them anything against God. These will be fuel for the Fire
Indeed, those who disbelieve - never will their wealth or their children avail them against Allah at all. And it is they who are fuel for the Fire
Indeed, those who disbelieve, their wealth shall not help them, nor their children, against God at all. Those, they are fuel for the fire.
Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against God: They are themselves but fuel for the Fire
Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah: They are themselves but fuel for the Fire
كَدَأۡبِ ءَالِ فِرۡعَوۡنَ وَٱلَّذِینَ مِن قَبۡلِهِمۡۚ كَذَّبُوا۟ بِءَایَـٰتِنَا فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمۡۗ وَٱللَّهُ شَدِیدُ ٱلۡعِقَابِ ١١
just as Pharaoh’s people and their predecessors denied Our revelations, and God punished them for their sins: God is severe in punishing
(This will be) like the behavior of people of Pharaoh and those before them. They misrepresented Our Verses, so Allah destroyed them for their sins. Allah is Severe in punishment.
After the wont of the people of Fir'awn and those before them. They belied Our signs, wherefore Allah laid hold of them for their sins. And Allah is Severe in chastising
Like the people of the Pharaoh, and those before them, who rejected Our signs, and were punished for their sins by God; and the punishment of God is severe
(Their course) is just like the dynasty of the Pharaoh and those who came before them. (They had) denied our signs (the manifestations of the Names). And Allah seized them in their error. Allah is severe in recompense (severe in enforcing the due consequence of an offence; shadid aliqab).
as was the case with the people of Pharaoh and those before them. They denied Our Signs so Allah seized them for their wrong actions. Allah is fierce in retribution.
as in the case of Pharaoh’s clan and those who were before them, who denied Our signs. So Allah seized them for their sins, and Allah is severe in retribution
It is just as that which happened to the court (the court and military aristocracy) of the Pharaoh, and those before them. They denied Our Revelations, and so God seized them for their sins. God is severe in retribution
(Their conduct is) like the conduct of the followers of Pharaoh and those before them. They cried lies to Our Messages, so that Allah took them to task for their sins. Allah is Severe in retribution
like Pharaoh's folk, and the people before them, who cried lies to Our signs; God seized them because of their sins; God is terrible in retribution
Like the case of Pharaoh’s people and those before them, that they denied Our signs, so God punished them for their sins. God is severe in punishment.
[The laters, like] the people of Pharaoh, and the disbelievers before them, rejected God’s revelations; consequently, God punished them for this sin of theirs
They are no better than the people of Pharaoh are, or their predecessors. They denied our signs, and God called them to account for their sins, for God is strict in punishment
Like the behavior of Pharaoh’s folk and those before them: they disbelieved in Our signs, so Allah seized them on account of their misdeeds. For Allah is Stern in retribution.
As was the wont of Pharaoh's people, and those before them, they said our signs were lies, and God caught them up in their sins, for God is severe to punish
Like the way of Firaun’s people, and those before them; they denied Our signs; so Allah seized them because of their sins; and Allah’s punishment is severe
In the manner of the people of Pharaoh and those before them. They belied Our signs so Allah took them to account for their sins. And Allah is Formidable in the chastisement.
According to the wont of the people of Pharaoh, and of those who went before them, they charged our signs with a lie; but God caught them in their wickedness, and God is severe in punishing
As was the case with Pharaoh´s people and their predecessors: they said Our signs were lies, and Allah seized them for their sins, for Allah is severe in punishment
Like Pharaoh's people and those before them who belied Our revelations; Allah seized them in their sinfulness. Allah is firm in inflicting punishment
After the wont of the people of Pharaoh, and of those who went before them, they treated our signs as falsehoods. Therefore God laid hold of them in their sins; and God is severe in punishing
Like the behaviour of the followers of Firaun and those before them; they belied Our Ayaat, so Allah seized them for their sins. And Allah is strict in retribution
in like manner of the people of Pharaoh and those who were before them. They denied Our signs so God took them because of their impiety. And God is Severe in repayment.
They are like the people of Pharaoh and those who came before them. They denied Our signs. Allah called them to account for their sins. Allah is severe in punishment.
Their end will be the same as that of the people of Pharaoh and their predecessors who denied Our revelations, so Allah called them to account for their sins. Allah is strict in retribution
(To them shall happen) the like of what happened to the people of Pharaoh, and those before them. They rejected Our signs, so Allah seized them for their sins. Allah indeed is severe in punishment
As was the case of the people of Pharoah, and those before them! They rejected Our messages, so Allah destroyed them on account of their sins. And Allah is Severe in requiting (evil)
like the people of Firawn and those before them, they denied Our signs, so Allah caught them for their sins and Allah is severe in requiting.
Like what happened to Pharaoh's people and people who lived before their time. They denied Our revelations/signs. Allah then brought them to account for their sins. And Allah is severe in punishment
(Their) line of action (also) resembles that of the people of Pharaoh and those before them who belied Our Revelations. So, Allah seized them because of their sins and Allah gives severe punishment
Like the behaviour of the people of Pharaoh and those before them. They rejected Our signs so God took them for their sins. God is awesome in retribution
Like the behavior of the people of Pharaoh and those before them. They rejected Our signs so God took them for their sins. God is awesome in retribution.
Like the behavior of the people of Pharaoh and those before them. They rejected Our signs so God took them for their sins. God is awesome in retribution.
As Pharaoh's family and those from before them's affairs/habits, they lied/denied with Our signs/verses/evidences, so God took/punished them because of their crimes. And God (is) strong (severe in) the torture
[To them shall - happen] the like of what happened to Pharaoh's people and those who lived before them: they gave the lie to Our messages - and so God took them to task for their sins: for God is severe in retribution
As was the steadfast manner of the house of Firaawn, (Pharaoh) and the ones before them (who) cried lies to Our signs, so Allah took them away for their guilty deeds; and Allah is strict in punishment
Like Pharaoh's folk and those who were before them, they disbelieved Our revelations and so Allah seized them for their sins. And Allah is severe in punishment
They do as the people of Pharaoh and those who lived before them did. They called Our revelations mere lies. God punished them for their sins. God is stern in His retribution
a case similar to that of the House of Pharaoh and those before them. They denied our signs. So, Allah seized them for their sins. Allah is severe in punishment
(They are like) the clan of ‘Pharaoh’ and those who were before them. They refused to give credence to our ‘Revelations’. Thus, Allâh seized them for their sins. Allâh is indeed extremely severe in punishment.
Like the people of the pharaoh and those before them! They rejected Our signs, so Allah seized them for their sins. Allah is very strict and severe in retribution
(Their fate will be like that of ) the people of Pharaoh and those who were before them. They all denied the Revelation Knowledge which We have revealed, so Allâh seized them for their iniquitous deeds. Allâh is indeed extremely severe in punishment.
What becomes of them compares to what had become of the people of Pharaoh and to those who preceded them who refused to recognize Our revelations and signs, evincing both Omnipotence and Authority. Consequently Allah seized them with a calamity and reduced them to a useless form in requital of their iniquities. With justness does Allah punish severely
just like the people of Pharaoh and those before them who denied Our signs, so Allah punished them for their sins. Allah is severe in punishment.
Their fate will be like that of the people of Pharaoh and those before them—they all rejected Our signs, so Allah seized them for their sins. And Allah is severe in punishment.
Like the practice of the family of Pharaoh and those before them, they denied our signs, so Allah seized them on account of their sins. Allah is severe in punishment.
Like Pharaoh‘s people and those before them, they denied Our revelations, and God smote them in their sin: God is stern in retribution
Like Pharaoh's people and those before them, they rejected our revelations and, consequently, GOD punished them for their sins. GOD is strict in enforcing retribution.
As in the case of Pharaoh's people and those before them, they have denied our signs, so God punished them for their sins. God is severe in punishment.
As in the case of Pharaoh's people and those before them, they have denied Our signs, so God punished them for their transgressions. God is severe in punishment.
Like the habitual of Pharaoh’s folks and those before them. They were falsified with our verses, so Allah took them with their misdeeds. And Allah is severe in the punishment.
Like the People of Pharaoh and those who were before them, they denied Our Signs, so Allah caught them for their sins; and Allah is severe in penalty
Just like the cases of the people of Pharaoh and those before them: they disbelieved Our revelations; therefore, God took them to task for their sins. God's retribution is severe indeed.
Like Pharaoh's people and the ones before them, these people reject Our Revelations, and so Allah will seize them for their trailing behind in humanity. Allah's Law of Requital is strong in pursuing and grasping
Like the striving of the people of Firon and those before them; they rejected Our communications, so Allah destroyed them on account of their faults; and Allah is severe in requiting (evil)
Their case is the like the case of the people of Pharaoh and those before them; They rejected our Signs; So ALLAH punished them for their sins, and ALLAH is severe in punishing
[It is] like the affair of the House of Pharaoh and those who were before them; they denied Our signs. So God seized them for their sins, and God is severe in retribution
(Their fate will be) no better than that of the people of Firon (Pharaoh), and the earlier people: They denied Our Signs, and Allah punished them for their sins. And Allah is strict in punishment
Similar to the command of Pharaoh’s people and those before them; they denied Our revelations, so God seized them for their sins. God is severe in retribution.
Like the behavior of Pharaoh's people and those before them. They rejected Our signs, so God seized them for their sins. God is Strict in retribution
[Theirs is] like the custom of the people of Pharaoh and those before them. They denied Our signs, so Allah seized them for their sins. And Allah is severe in penalty
Like the custom of Pharaoh's people, and those before them, they said Our signs were lies, so God seized them for their sins, and God is severe in punishment.
(Their plight will be) no better than that of the people of Pharaoh, and their predecessors: They denied our Signs, and God called them to account for their sins. For God is strict in punishment
(Their plight will be) no better than that of the people of Pharaoh, and their predecessors: They denied our Signs, and Allah called them to account for their sins. For Allah is strict in punishment
قُل لِّلَّذِینَ كَفَرُوا۟ سَتُغۡلَبُونَ وَتُحۡشَرُونَ إِلَىٰ جَهَنَّمَۖ وَبِئۡسَ ٱلۡمِهَادُ ١٢
[Prophet], say to the disbelievers, ‘You will be defeated and driven together into Hell, a foul resting place
Say (O Muhammad) to those who disbelieve: “You will be defeated and gathered together to hell, and that is an evil resting place.”
Say thou unto those who disbelieve: anon shall ye be overcome, and gathered unto Hell--an evil couch
So tell the disbelievers: "You will surely be subdued and driven to Hell: How bad a preparation!"
Say to the disbelievers (those who deny the reality), “You shall be defeated and gathered in hell... How wretched a resting place!”
Say to those who are kafir: ´You will be overwhelmed and crowded into Hell. What an evil resting-place!´
Say to the faithless, ‘You shall be overcome and mustered toward hell, and it is an evil resting place.’
Say (O Messenger) to those who disbelieve: "You will soon be overpowered and gathered into Hell!" – How evil a cradle it is
Say to those who disbelieve, `You shall soon be overcome and gathered together to be driven towards Gehenna. What an evil abode it is!
Say to the unbelievers: 'You shall be overthrown, and mustered into Gehenna -- an evil cradling!
Tell those who disbelieve: “You are going to be defeated and gathered together in hell, a miserable resting place.”
Say (O Mohammad), : “The time is approaching fast when you will be overpowered and thrown in Hell; and the hell is a horrible place to live [in forever.]”
Say to those who do not believe, “Soon you will be defeated and gathered together to hell which is indeed a miserable place to be
Saysg to those who have denied, “You shall be overcome and herded to Hell, so what a miserable resting place!”
Say to those who misbelieve, 'Ye shall be overcome and driven together to hell, an ill couch will it be.
Say (O dear Prophet Mohammed - peace and blessings be upon him) to the disbelievers, “Very soon you shall be overcome and driven towards hell; and that is a wretched resting-place.”
Say unto those who disbelieve, “You will soon be vanquished and then flocked to hellfire.” and what a woeful resting place.
Say unto those who believe not, ye shall be overcome, and thrown together into hell ; an unhappy couch shall it be
Say to those who disbelieve, "Soon you shall be overcome and driven together to Hell, an evil bed will it be
Say to those who disbelieve: 'You shall be overcome and gathered into Gehenna (Hell), an evil cradling!
Say to the infidels: ye shall be worsted, and to Hell shall ye be gathered together; and wretched the couch
Say to those who have disbelieved: “You will soon be defeated and gathered together to Hell and (it is) evil as a place of abode.”
Say to those who were ungrateful: You will be vanquished and you will be assembled into hell. It will be a miserable Final Place.
Say to those who reject faith, “You will be overcome. You will be assembled into Hell –an evil repose.”
O Muhammad, say to the unbelievers: "Soon you will be overpowered and driven together to Hell - which is a horrible refuge
Tell those who disbelieved: ´You shall soon be overpowered and mustered to Hell - and that is an evil resting place!´
Say to those who disbelieve: You shall be vanquished, and driven together to hell; and evil is the resting-place
Say to those who do not believe, "You will be overcome and gathered towards hell, and it is an evil place of habitation."
Say to those who suppress the Truth, "Vanquished shall you soon be, and driven all together shall you be to Hell! And it is a horrible place to rest."
Say to the disbelievers: ‘You will soon be overpowered and driven towards Hell, and that is a very evil abode.
Say to those who have rejected: "You will be defeated and gathered towards Hell, what a miserable abode!"
Say to those who have rejected: "You will be defeated and gathered towards Hell, what a miserable abode!"
Say to those who have rejected: "You will be defeated and gathered towards Hell, what a miserable abode!"
Say to those who disbelieved: "You will be defeated/conquered , and be gathered to Hell , and how/what (is) the bad/low ground
Say unto those who are bent on denying the truth: "You shall be overcome and gathered unto hell - and how evil a resting-place!"
Say to the ones who have disbelieved, "You will be overcome and mustered to Hell, and miserable is the resting place!"
Say (O Muhammad) unto those who disbelieve: Ye shall be overcome and gathered unto Hell, an evil resting-place
(Muhammad), tell the unbelievers that they will soon be defeated and driven into Hell, a terrible dwelling
Say to those who disbelieve: .You shall soon be overcome and shall be gathered into Hell. Indeed, it is an evil bed (in which) to rest
(O’ Muhammad), say unto those who excessively indulge in disbelief (in Allâh) : "You will be defeated and gathered together to ‘Gehenna’; what a dreadful abode is!"
Say to those who denied, "Soon you would be overcome, and gathered in hell. It is the worst of the abode!"
Say to those who persistently refuse to Yield to the Truth: ‘Soon you will be overpowered and driven to Gehenna - what a dreadful place to abide!’
Say O Muhammad to those infidels who deny Allah: "You shall be reduced to submission here, and be banished into Hell Hereafter. and how evil is the destined habitation!"
Tell the disbelievers: “You will soon be defeated and be herded into Hell.” What a miserable place of rest!
˹O Prophet!˺ Tell the disbelievers, “Soon you will be overpowered and driven to Hell—what an evil place to rest!”
Say to those who reject (the truth): You will be overcome and gathered in hell, a bad place to be.
Say to the unbelievers: ‘You shall be overthrown and driven into Hell ― an evil resting-place!‘
Say to those who disbelieve, "You will be defeated, then gathered in Hell; what a miserable abode!"
Say to the unbelievers, "You will be defeated and gathered into Hell - a dreadful suffering place.
Say to the unbelievers, "You will be defeated and gathered into Hell – a dreadful suffering place.
Say for those who disbelieved, “You will be overcome and mustered to Gohanam (Hell) and wretched is the bedding.”
Say to those who disbelieve: ' You shall be vanquished, and gathered unto Hell', and it is a terrible abode!
Say to those who disbelieve: “You shall be overcome and gathered unto hell, an evil resting place.
(O Messenger) Say to the rejecters, "Soon you shall be overcome and then will be gathered together to Hell, a miserable bed to lie on."
Say to those who disbelieve: You shall be vanquished, and driven together to hell; and evil is the resting-place
Say to those who disbelieve, `You shall be overcome and be gathered unto Hell; and an evil place of rest it is.
Say to the disbelievers, “You shall be vanquished and gathered unto Hell, an evil resting place!
Say to those who reject Faith: "Soon will you be overcome and gathered together into Hell— An evil bed indeed (to lie on)
Tell those who disbelieve, “You will be overcome and gathered into Hell, a wretched destination.”
Say to those who disbelieve, 'You will be defeated, and rounded up into Hell—an awful resting-place.'
Say to those who disbelieve, "You will be overcome and gathered together to Hell, and wretched is the resting place."
Say to those who disbelieve, 'You shall be overcome and driven together to Hell, an evil bed.'
Say to those who reject Faith: "Soon will ye be vanquished and gathered together to Hell,-an evil bed indeed (to lie on)
Say to those who reject Faith: "Soon will ye be vanquished and gathered together to Hell,-an evil bed indeed (to lie on)
قَدۡ كَانَ لَكُمۡ ءَایَةࣱ فِی فِئَتَیۡنِ ٱلۡتَقَتَاۖ فِئَةࣱ تُقَـٰتِلُ فِی سَبِیلِ ٱللَّهِ وَأُخۡرَىٰ كَافِرَةࣱ یَرَوۡنَهُم مِّثۡلَیۡهِمۡ رَأۡیَ ٱلۡعَیۡنِۚ وَٱللَّهُ یُؤَیِّدُ بِنَصۡرِهِۦ مَن یَشَاۤءُۚ إِنَّ فِی ذَ ٰلِكَ لَعِبۡرَةࣰ لِّأُو۟لِی ٱلۡأَبۡصَـٰرِ ١٣
You have already seen a sign in the two armies that met in battle, one fighting for God’s cause and the other made up of disbelievers. With their own eyes [the former] saw [the latter] to be twice their number, but God helps whoever He will. There truly is a lesson in this for all with eyes to see.’
Indeed there was a sign for you in 2 groups which met in combat (in the battle of Badr): One group was fighting in the cause of Allah and the other was disbelievers. They (the believers) saw them (the disbelievers) twice (in number) of them with their own eyes. Allah supports with His victory whom He wills. Surely, in this is a lesson for those who have sight.
Of a surety there hath been unto you a sign, the two hosts that met, one host fighting in the way of Allah, and the other disbelieving, beholding themselves, with their own eyes, twice as many as they. And Allah aideth with His succour whomsoever He will. Verily herein is a lesson for men of insight
There was a token for you in the two armies which clashed (in the battle of Badr), one fighting for God, the other of unbelievers who saw with their own eyes the faithful to be two times as many as they, for God reinforces with His help whomsoever He will. In this is a lesson for those who have eyes
The truth is there were signs for you and a lesson to be taken from the two groups who met in opposition. While one group was fighting for the cause of Allah, the others were deniers; (the believers) saw with their own eyes that (the deniers) were twice their number. But Allah supports whom He wills with His aid. Certainly there is a great lesson in this for those with insight.
There was a sign for you in the two parties which met face to face, one party fighting in the Way of Allah and the other kafirun. You saw them as twice their number with your own eyes. Allah reinforces with His help whoever He wills. There is instruction in that for people of insight.
There was certainly a sign for you in the two hosts that met: one host fighting in the way of Allah and the other faithless, who saw them visibly twice as many. Allah strengthens with His help whomever He wishes. There is indeed a moral in that for those who have insight
There has already been a manifest sign (of the truth of God’s way) and lesson for you in the two hosts that encountered (at the Battle of Badr): one host fighting in God’s cause, and the other disbelieving, who saw with their very eyes (the host of the believers) as twice their actual number (during fighting). God confirms with His help and victory whom He wills. Surely in that is a lesson for those who have the power of seeing
There has already been for you a remarkable sign in the two armies that encountered each other (- in the Battle of Badr). (Behold!) one army is fighting in the cause of Allah and the other is (an army of) disbelievers, whom they (- the Muslims) saw with their naked eyes twice as many (and not thrice as the actual figure was so that the believers did not lose their hearts). And Allah strengthens with His help whomsoever He will. Verily, in this is a lesson for those who have eyes
There has already been a sign for you in the two companies that encountered, one company fighting in the way of God and another unbelieving; they saw them twice the like of them, as the eye sees, but God confirms with His help whom He will. Surely in that is a lesson for men possessed of eyes
Indeed, there was a sign for you in the two groups that encountered (in the battle of Badr), one group was fighting in God's way, and the other (group) disbelievers. They saw twice as many with their eyes. God supports anyone He wants with His help. There is a lesson in this for those who have insight.
You recently witnessed how your troop [in the first battle of Islam] defeated the disbelievers in spite of the fact that as you saw with your own eyes they were twice as big as your troop! Indeed God strengthens with his aid whom he pleases. Here there is an important lesson for those who are open-minded thinkers
There was for you a sign in the two armies who met. One was fighting in the cause of God, the other resisting God. They saw with their own eyes twice their number, but God supports with His aid whom He pleases. In this is a warning for such as have eyes to see
Surely, there was a sign for youpl in two battalions that met: one battalion combating in the way of Allah and another denying, seeing them—as the eye sees—twice their number. For Allah aids with His support whomever He wills. In that is indeed a lesson for those endowed with sight(s).
'Ye have had a sign in the two parties who met; one party fighting in the way of God, the other misbelieving; these saw twice the same number as themselves to the eye-sight, for God aids with His help those whom He pleases.' Verily, in that is a lesson for those who have perception
Indeed there was a sign for you in the two groups that clashed; one army fighting in Allah's cause, against the other of disbelievers, whom they (the Muslims) saw with their eyes, as twice their own number; and Allah strengthens with His help whomever He wills; indeed in this is a lesson for the intelligent, to be learnt by observing
Indeed there was for you a sign in two groups which met; one group fighting in the way of Allah and the other disbelievers. They see them twice their number with the very seeing of the eye and Allah strengthens with His help whom He pleases. Truly in that surely is an illustrious lesson for the people endowed with perception.
Ye have already had a miracle shewn you in two armies which attacked each other: One army fought for God's true religion, but the other were infidels; they saw the faithful twice as many as themselves in their eye-sight; for God strengtheneth with his help whom he pleaseth. Surely herein was an example unto men of understanding
"You already have had a sign in the two parties who met (at the battle of Badr); one party fighting in the way of Allah, the other disbelieving; these saw, with their very eyes, twice the number as themselves. Thus Allah strengthens with His help th
Indeed, there was a sign for you in the two armies which met on the battlefield. One was fighting in the way of Allah, and another unbelieving. They (the believers) saw with their eyes that they were twice their own number. Allah strengthens with His victory whom He will. Surely, in that there was a lesson for those possessed of eyes
Ye have already had a sign in the meeting of the two hosts. The one host fought in the cause of God, and the other was infidel. To their own eyesight, the infidels saw you twice as many as themselves: And God aided with his succour whom He would: And in this truly was a lesson for men endued with discernment
There was certainly a proof for you people in the two groups: the two faced each other, one group fights in the Cause of Allah while the other one (is) a disbelieving folk. They see them double of their own (in number) — a view of the (physical) eye. And Allah supports with His assistance whom He thinks proper. Verily, in this is a lesson for those who have sights
Surely, there had been a sign for you in the two factions who met one another—one faction fights in the way of God and the other as ones who are ungrateful, whom they see twice the like of visibly in their eyes. And God confirms with His help whom He wills. Truly, in this is a lesson for those imbued with insight.
Surely, a sign came to you in the two armies that met [in combat]. One group was fighting in the cause of Allah. The other consisted of unbelievers. (The unbelievers) saw with their own eyes twice as many [believers]. Allah supports with His aid whom He pleases. Indeed, in this is a lesson for those who can see it.
Indeed there was a sign (lesson) for you in the two armies which met on the battlefield (of Badr): one was fighting for the cause of Allah and the other had rejected Allah; the believers saw with their own eyes that the unbelievers were twice their number. But the result of the battle proved that Allah strengthens with His own aid whom He pleases. Surely there is a lesson in this for those who have sight
You have already come across an instructive sign in the two hosts that encountered each other in battle (at Badr): one host fighting in the way of Allah, and the other that of unbelievers. They saw with their own eyes that one host was twice the number of the other. But (the result of the battle has proved that) Allah succours with His victory whomsoever He wills. In this there is surely a lesson for all who have eyes to see
Indeed there was a sign for you in the two hosts (which) met together in encounter -- one party fighting in the way of Allah and the other disbelieving, whom they saw twice as many as themselves with the sight of the eye. And Allah strengthens with His aid whom He pleases. There is a lesson in this for those who have eyes
Indeed there was a sign for you in the meeting of the two groups (at the battle of Badr) , one party fighting in the way of Allah and the others were infidels. They saw twice their numbers (with) the sight of the eye (that is, it was not imagination) and Allah strengthens with His help whom He wills. In this there is certainly a lesson for those who have insight.
Surely, there was a sign for you in the two armies that faced each other. One army was fighting in Allah's Path, and the other was an army of suppressors of Truth. The former saw the latter, by eye-estimate, to be twice in number as compared to them. And Allah strengthens, whom He pleases, with His help. Indeed there is a lesson in this for people with vision.
There is certainly a sign for you in the two parties that encountered each other (in the battlefield of Badr)—one party (i.e., the Muslims) fought (a defensive war) in the cause of Allah, and the other comprised the disbelievers (i.e., the Meccan aggressors who invaded the peaceful Muslims of Medina). They saw them with their (own) eyes as twice their own number. And Allah provides strength with His reinforcement to whom He wills. In this incident, there is surely a (notable) lesson of warning for those who have eyes
There was a sign for you in the two groups that met. One was fighting in the cause of God, and the other was rejecting. They thus saw them as twice their number with their eyes. And God supports with His victory whom He wills. In this is a lesson for those with vision
There was a sign for you in the two groups that met. One was fighting in the cause of God, and the other was rejecting. They thus saw them as twice their number with their eyes. And God supports with His victory whom He wills. In this is a lesson for those with vision.
There was a sign for you in the two groups that met. One was fighting in the cause of God, and the other was rejecting. They thus saw them as twice their number with their eyes. And God supports with His victory whom He wills. In this is a lesson for those with vision.
(It) had been a sign/evidence for you in two groups (who) met , a group fights/kills in God's way/sake , and another disbelieving, they see them (as) two equals to them (B) (twice as much as them) (by) the eye's sight/vision, and God supports with His victory whom He wills/wants, that in that (is) an example/a warning (E) to (those) of the eye sights/ knowledge
You have already had a sign in the two hosts that met in battle, one host fighting in God's cause and the other denying Him; with their own eyes [the former] saw the others as twice their own number: but God strengthens with His succour whom He wills. In this, behold, there is indeed a lesson for all who have eyes to see
There has already been a sign for you in the two communities that encountered, (The reference is to the Battle of Badr) one community fighting in the way of Allah and another disbelieving. They saw them twice the like of them, as the eye sees, (Literally: as the sight of the eye) and Allah aids with His victory whomever He decides. Surely in that is indeed a lesson for the ones endowed with beholdings. (Literally: eyesights)
There was a token for you in two hosts which met: one army fighting in the way of Allah, and another disbelieving, whom they saw as twice their number, clearly, with their very eyes. Thus Allah strengtheneth with His succour whom He will. Lo! herein verily is a lesson for those who have eyes
There, certainly, is evidence (of the existence of God) for you in the case of the two armies. One of them fought for the cause of God. The other were disbelievers. The disbelievers appeared to be twice the size of the believers. However, God supports through His help whomever He wants. It is a good lesson for the people of true vision
.There was a sign for you in the two groups who confronted each other: One group fighting in the way of Allah, and the other disbelieving, seeing themselves as twice their number, with open eyes. And Allah gives strength with His help to whomsoever He wills. Indeed, there is a lesson therein for those who have eyes
Indeed, there was a sign (of Allâh’s power & Glory) for you in the two armies which met (on the battlefield. The first one consists of monotheistic believers) fighting for (serving) the cause of Allâh. The second one consists of those who persist in disbelief (in Allâh). The monotheistic believers saw them with their own eyes twice their number. Allâh strengthens with His aid whom He wills. Indeed, there is a lesson in this for those who have deep spiritual insight
You already had a sign in the two armies that met (in the battle of ´Badar´). One army fought for the sake of Allah, while the other was the unbeliever! The believers saw with their eyes that the unbelievers were twice their own numbers. Thus, Allah strengthens with His help whomever He pleases. In that is surely a lesson for those with insight
Indeed, there was a Sign (of Allâh’s power & Glory) for you in the two armies that met in a battle. One fighting in the cause of Allâh and the other persisting in denial. Those who live by the Faith saw with their very eyes that their enemy were double their number. But Allâh supports with His victory whom He wills. Surely in this, there is a lesson for people of deep spiritual insight.
There is an intellectual and spiritual lesson to comprehend. Two forces met, one fighting in favour of Allah and the other against Allah. The pursuit of an end and the unwavering and positive stand merited the Muslims aid at the hands of Allah to the end that the enemy of faith was divinely induced to form witness a mirage of the Muslims portraying them to be twice as the enemy. Allah confirms whom He will and gives them supremacy and superiority and bestows victory. This is indeed an instructive example to those who have opened their minds’ eyes
A sign for you was the meeting at Badr; one army fought in the path of Allah, and the others were disbelievers, they saw the Muslims as twice as many as themselves. Allah strengthens with His help anyone He pleases; for those of insight, it had a lesson
Indeed, there was a sign for you in the two armies that met in battle—one fighting for the cause of Allah and the other in denial. The believers saw their enemy twice their number. But Allah supports with His victory whoever He wills. Surely in this is a lesson for people of insight.
There is a sign for you in the two parties who met, one party fighting in the way of Allah and another rejecting (the truth), which outwardly appeared to them to be twice (their strength), yet Allah helps with His victory whom He pleases. In that is a lesson for those who see.
Indeed, there was a sign for you in the two armies which met on the battlefield.¹ One was fighting for the cause of God, the other being a host of unbelievers. The faithful saw with their very eyes that they were twice their own number. But God strengthens with His aid whom He will. Surely in that there was a lesson for the discerning
An example has been set for you by the two armies who clashed - one army was fighting in the cause of GOD, while the other was disbelieving. They saw with their own eyes that they were twice as many. GOD supports with His victory whomever He wills. This should provide an assurance for those who possess vision.
You already have a sign: Two groups met [in battle], one fighting in God's cause and the other denying Him; with their own eyes the unbelievers saw the believers as double in numbers." God provides help to whomever He wills. That is a lesson for those who have eyes to see.
You already have a sign: Two groups met [in battle], one fighting in God's cause and the other denying Him; with their own eyes, the unbelievers saw the believers as double in numbers." God provides help to whomever He wills. That is a lesson for those who have eyes to see.
Already, there was a verse for you in two groups that met. One group was fighting in Allah’s pathway, and another was infidel. They (The believers) saw them as double of them with eyesight. And Allah supports with His victory whomever He wills. Surely within that is an admonition lesson for the possessors of the sights.
Indeed there has been a sign for you in the two hosts that encountered: one fighting in the path of Allah and the other disbelieving; they (infidels) saw twice as many as they were with the sight of the eye; and Allah confirms with His aid whom He pleases. Surely there is a lesson herein for those who have insight
“You have had a sign in the two armies which met in battle. One was fighting for God's cause, the other an army of unbelievers. They saw with their very eyes that the others were twice their own number. But God strengthens with His succour whom He wills. In this there is surely a lesson for all who have eyes to see.â€
(Only recently at Badr), there was a Sign for you in the two armies that met in combat. One was fighting in the Cause of Allah, the other denying Him. With their own eyes the two armies saw each other as twice their number. (The believers in their motivation saw the manifold enemy just twice their own numbers, while the deniers saw the smaller opponents twice the size they actually were). But Allah strengthens people with His support according to His Laws. (Allah helps those who help themselves). This must be a lesson for people of vision for all times
Indeed there was a sign for you in the two hosts (which) met together in encounter; one party fighting in the way of Allah and the other unbelieving, whom they saw twice as many as themselves with the sight of the eye and Allah strengthens with His aid whom He pleases; most surely there is a lesson in this for those who have sight
Certainly there was for you a Sign in the two armies which encountered each other - one army fighting in the way of ALLAH and the other disbelieving, whom they saw with their own eyes to be twice as many as themselves. Thus does ALLAH strengthen with HIS aid whomsoever HE pleases. In that surely is a lesson for those who have eyes
There was a sign for you in the two hosts that met, one host fighting in the way of God and the other disbelieving, whom they [the former] saw as twice themselves as the eye sees. And God strengthens by His help whomsoever He will. Truly in that is a lesson for those who possess insight
"There has already been for you a Sign in the two armies that met (in battle): One was fighting in the Cause of Allah, and another resisting Allah; Whom they saw with their own eyes as twice their number. But Allah does support with His help whom He pleases. Surely, in this is a warning for those who have eyes to see."
There was a lesson for you in the two groups that met—one fighting for God’s cause and the other of unbelievers. They saw them with their own eyes, twice their number. God supports with His aid whom He wills. In this, there is a lesson for those with insight.
There was a sign for you in the two parties that met. One party fighting in the way of God, and the other was disbelieving. They saw them with their own eyes twice their number. But God supports with His help whomever He wills. In that is a lesson for those with insight
Already there has been for you a sign in the two armies which met - one fighting in the cause of Allah and another of disbelievers. They saw them [to be] twice their [own] number by [their] eyesight. But Allah supports with His victory whom He wills. Indeed in that is a lesson for those of vision
Surely you have had a sign in the two parties who met; one party fighting in the way of God, and the other disbelieving; these saw twice the same number as themselves to the eye-sight, and God strengthens with His help whom He wills. Indeed, in that surely is a lesson for possessors of eyes.
"There has already been for you a Sign in the two armies that met (in combat): One was fighting in the cause of God, the other resisting God; these saw with their own eyes Twice their number. But God doth support with His aid whom He pleaseth. In this is a warning for such as have eyes to see."
"There has already been for you a Sign in the two armies that met (in combat): One was fighting in the cause of Allah, the other resisting Allah; these saw with their own eyes Twice their number. But Allah doth support with His aid whom He pleaseth. In this is a warning for such as have eyes to see."
زُیِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَ ٰتِ مِنَ ٱلنِّسَاۤءِ وَٱلۡبَنِینَ وَٱلۡقَنَـٰطِیرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ وَٱلۡخَیۡلِ ٱلۡمُسَوَّمَةِ وَٱلۡأَنۡعَـٰمِ وَٱلۡحَرۡثِۗ ذَ ٰلِكَ مَتَـٰعُ ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۖ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلۡمَءَابِ ١٤
The love of desirable things is made alluring for men- women, children, gold and silver treasures piled up high, horses with fine markings, livestock, and farmland- these may be the joys of this life, but God has the best place to return to
Beautified is for men with love of things they desire from women, children, store up heaps of gold and silver, branded (beautiful) horses and cattle, and land. These are the pleasure of the life of this world; but Allah has the excellent return (Paradise) with Him
Fair-seeming is made unto men the love of pleasurable things from women and children and talents heaped-up of gold and silver and horses branded up and cattle and tilth. All that is the enjoyment of the life of the World, and Allah! with Him is the best resort
Enamoured are the people of the lust of (earthly) pleasures, of women and of children and hoarded heaps of gold and silver, well-bred horses, and tilled land and cattle, all (vain) goods and chattels of the life of this world, while the best of abodes is with God
Beautified for the people is the desire to indulge in the pleasures of women and children, heaped up sums of gold and silver, noble horses and cattle. However these are but transitory pleasures of the world. But Allah... The most beauteous goal (to attain) is with Him.
To mankind the love of worldly appetites is painted in glowing colours: women and children, and heaped-up mounds of gold and silver, and horses with fine markings, and livestock and fertile farmland. All that is merely the enjoyment of the life of this wotld. The best homecoming is in the presence of Allah.
To mankind has been made to seem decorous the love of [worldly] desires, including women and children, accumulated piles of gold and silver, horses of mark, livestock, and farms. Those are the wares of the life of this world; but Allah—with Him is a good destination
Made innately appealing to men are passionate love for women, children, (hoarded) treasures of gold and silver, branded horses, cattle, and plantations. Such are enjoyments of the present, worldly life; yet with God is the best of the goals to pursue
It has been made fairseeming to the people the love of the desired things comprising women, sons, stored up heaps of gold and silver, well-bred horses, cattle and tilth. That is the provision of the present life. Whereas with Allah is the fairest goal (of life)
Decked out fair to men is the love of lusts -- women, children, heaped-up heaps of gold and silver, horses of mark, cattle and tillage. That is the enjoyment of the present life; but God -- with Him is the fairest resort
The love of desires such as women, children, loads and loads of gold and silver, branded horses (of excellent breed), livestock, and crop is beautified for people. These are the enjoyments of this world’s life. And God, the best place to return is with Him.
The worldly pleasures (such as love for women, children, gold and silver, nice horses, cattle and crops, etc.), that preoccupy people, are as short in nature as this life. The ever-lasting (and the best) place to live is with God (in Hereafter)
Beautiful in the eyes of men are the love of things they covet, women and sons, heaped-up hoards of gold and silver, horses, livestock and well-tilled land. Such are the possessions of the present life, but nearness to God is an excellent goal
Adorned for mankind is the love of desires, such as women and children and piles upon piles of gold and silver and branded horses and livestock and fields. That is the enjoyment of the Earlier Life, but with Allah lies the most excellent resort.
Seemly unto men is a life of lusts, of women, and children, and hoarded talents of gold and silver, and of horses well-bred, and cattle, and tilth;- that is the provision for the life of this world; but God, with Him is the best resort
Beautified is for mankind the love of these desires - women, and sons, and heaps of gold and piled up silver, and branded horses, and cattle and fields; this is the wealth of the life of this world; and it is Allah, with Whom is the excellent abode
Love of the lusts has been made seemly unto the mankind from the women and the children and the amassed treasures of the gold and the silver and the horses of high breed and the cattle and the farm. That is the temporary enjoyment of the life of this world. But Allah, indeed with Him is the excellent place of return.
The love and eager desire of wives, and children, and sums heaped up of gold and silver, and excellent horses, and cattle, and land, is prepared for men: This is the provision of the present life; but unto God shall be the most excellent return
Beautiful unto men is the life of lust for women, and children, and heaps of hoarded gold and silver, and of horses well bred, and cattle, and well tilled land; these are the comforts for the life of this world; but Allah, with Him is the more excellent
Decorated for people are the desires of women, offspring, and of heaped up piles of gold and silver, of pedigree horses, cattle, and sown fields. These are the enjoyments of the worldly life, but with Allah is the best return
Fair-seeming to men is the love of pleasures from women and children, and the treasured treasures of gold and silver, and horses of mark, and flocks, and cornfields! Such the enjoyment of this world's life. But God! goodly the home with Him
Has been made to appear tempting to mankind, the love for desires like women, and children, and treasures well stored-up of gold and silver, and splendid beautiful branded horses and cattle and farms. These are the possessions of immediate life. And Allah: with Him is the excellence of final abode
Made to appear pleasing to humanity was the cherishing of lust: From women and children and that which is heaped up heaps of gold and silver and horses, ones that are distinguished, and flocks and cultivation, that is the enjoyment of this present life, while God, with Him is the goodness of the Destination.
Men see as fair the love of things they covet –women and sons, big stashes of gold and silver, branded horses and cattle, and cultivated land. Such are the possession of this world’s life, but with Allah is the best of goals.
The life of men is tempted by love and desire for women, children, the hoarding of treasures of gold and silver, branded horses, wealth of cattle and plantations. These are the comforts for the transitory life of this world; the everlasting best comfort, however, is with Allah
Men are naturally tempted by the lure of women, children, treasures of gold and silver, horses of mark, cattle and plantations. These are the enjoyments in the life of this world; but with Allah lies a goodly abode to return to
Fair-seeming to men is made the love of desires, of women and sons and hoarded treasures of gold and silver and well-bred horses and cattle and tilth. This is the provision of the life of this world. And Allah -- with Him is the good goal (of life)
Beautified for mankind is the love of lusty feelings (that arise) due to women, and sons and treasures hoarded with gold and silver and horses of mark (means of conveyance) and cattle and tilth, that is the provision of the life of this world, while the best home is with Allah.
Attractive for men are the love and desire for women, children, hoarded treasures of gold and silver, branded horses, cattle and plantations. These are possessions of the life of this world. And with Allah is the best resort
(Excessively) attractive has been made, for the people, the love of lusts (that) include women, children, and hoarded treasures of gold and silver, and branded horses and cattle and crops. (All) this is the provision of the worldly life and with Allah is the best abode
It has been adorned for people to love the desire of the most modern things, and buildings, and ornaments made from gold and silver, and trained horses, and the livestock, and fields. These are the enjoyment of the world, and with God are the best goods
It has been adorned for people to love the desire of women, and sons, and ornaments made from gold and silver, and trained horses, and livestock, and fields. These are the enjoyment of the world, and with God is the best abode
It has been adorned for people to love the desire of women; and to want sons, and ornaments made from gold and silver, and trained horses, and cattle, and fields. These are the enjoyment of the world, and with God is the best abode.
(It) was decorated/beautified to the people the lusts'/desires'/cravings' love/like from the women, and the sons and daughters , and the vaulted tons from the gold and the silver, and the identified/distinguished (from) the horses , and the camels/livestock , and the agricultural land/plants that (is) the present life's/worldly life's enjoyment and God, at Him good/beautiful (is) the return
ALLURING unto man is the enjoyment of worldly desires through women, and children, and heaped-up treasures of gold and silver, and horses of high mark, and cattle, and lands. All this may be enjoyed in the life of this world - but the most beauteous of all goals is with God
Adorned for mankind is the love of lusts, for women and seeds, (Or: sons) and heaped-up, heaps (Literally: "arched" hoarded cantars) of gold and silver, and horses of mark, and cattle and tillage. That is the enjoyment (Literally: the belongings) of the present life; (Literally: the lowly life, i.e., the life of this world) and Allah has in His Providence the fairest resorting
Beautified for mankind is love of the joys (that come) from women and offspring; and stored-up heaps of gold and silver, and horses branded (with their mark), and cattle and land. That is comfort of the life of the world. Allah! With Him is a more excellent abode
Worldly desires, wives, children, accumulated treasures of gold and silver, horses of noble breed, cattle, and farms are all made to seem attractive to men. All these are the bounties of the worldly life but in the life to come God has the best place for people to dwell
It has been made attractive for people to love the desired things; that is, women, children, hoarded heaps of gold and silver, branded horses, cattle and tillage. That is an enjoyment of the worldly life; but with Allah lies the beauty of the final resort
Beautified for people is the love of worldly desires: women, children, stored-up heaps of gold and silver, freeze branding horses, cattle, and arable land. These are the pleasures of the ‘worldly life’, but Allâh has with Him the best bode, (‘Al-Jannah’).
The love and passion for (certain) things _ women, offspring, treasures of gold and silver, branded (high bred) horses, cattle, and land _ have been made tempting and alluring for mankind. (However), this is only a brief enjoyment of the life of this world. That which is with Allah, is actually the most excellent abode
Beautified for people is the love of worldly desires: women, children, stored-up heaps of gold and silver, freeze branding horses, cattle, and arable land. These are the pleasures of the worldly life, but Allâh has with Him the best bode- (Al-Jannah).
Prompted by instinct and charged to the finger tips with life, people allured by a passion for women, to the accumulation of masses of gold and silver, to owning pedigree horses and an abundance of cattle and fertile land. All in all, these are simply the ephemeral pleasures of life below, whereas in heaven's realm pleasures are eternal and the abode is an atmosphere of rapturous delight
People’s love of worldly pleasures has been made attractive to them: women, children, heaps of gold and silver, well-bred horses, animals and farmland, such are delights of this worldly life, but Allah has the best place of return.
The enjoyment of ˹worldly˺ desires—women, children, treasures of gold and silver, fine horses, cattle, and fertile land—has been made appealing to people. These are the pleasures of this worldly life, but with Allah is the finest destination.
The love of desires (aroused) by women and children and accumulated treasures of gold and silver and branded horses and cattle and land appeals to people. That is the provision of this world, and with Allah is the best return.
Men are tempted by the lure of women and offspring, of hoarded treasures of gold and silver, of splendid horses, cattle, and plantations. These are the enjoyments of this life, but far better is the return to God
Adorned for the people are the worldly pleasures, such as the women, having children, piles upon piles of gold and silver, trained horses, livestock, and crops. These are the materials of this world. A far better abode is reserved at GOD.
The love of worldly pleasures is alluring to people: women, children, vast hoards of gold and silver, branded horses, cattle, and farmland. These are matters of this world. God has the best of destinations.
The love of worldly pleasures is alluring to people: women, children, vast hoards of gold and silver, branded horses, cattle, and farmland. These are matters of this world. God has the best abode.
It was prettified for the people the desires’ love, from the women, and the sons, and the arcaded quintals of the gold and the silver, and the branded horses’, and the livestock, and the tilth. That is the Dunya enjoyment (This world or life), and Allah with Him the finest return place.
The love of desires (that come) from women, and of offsring, and heaped-up hoards of gold and silver and well-bred branded horses and cattle and tilth, is made to seem fair to mankind. This is the provision of the life of this world, while Allah is He with Whom is the good resort
Alluring to man is the enjoyment of worldly desires through women and offspring, heaped-up treasures of gold and silver, horses of high mark, cattle and plantations. These are the comforts of this life. With God is the best of all goals.
Beautiful for mankind is love of the joys that come from women and children, and heaps of gold and silver, and branded horses, and cattle and well-tilled land. That is comfort of the life of the world. Allah! With Him is a more excellent abode. (Believers in the Divine Laws see this comfort as the means to a higher Goal --- Service --- Self-actualization --- Paradise)
The love of desires, of women and sons and hoarded treasures of gold and silver and well bred horses and cattle and tilth, is made to seem fair to men; this is the provision of the life of this world; and Allah is He with Whom is the good goal (of life)
Fair-seeming to men is made the love of desired things -women and children, and stored up heaps of gold and silver, and horses of mark and cattle and crops. That is the provision of the present life; but it is ALLAH with Whom is an excellent home
Made to seem fair unto mankind is the love of passions, among them women, children, hoarded heaps of gold and silver, horses of mark, cattle, and tillage. Those are the enjoyment of the life of this world. And God, with Him is the beautiful return
Fair in the eyes of men is the love of things they desire: Women and children; Piles of gold and silver, heaped up; Horses branded (for their excellence); And (wealth of) cattle and well-tilled land. Such are the possessions of this world’s life; But in the closeness of Allah is the best of the goals (to return to)
Beautified for people is the love of desires—women, children, heaps of gold and silver, fine horses, livestock, and fertile lands. These are the pleasures of worldly life, but with God is the best return.
Adorned for the people is the love of desires, such as women, and children, and piles upon piles of gold and silver, and branded horses, and livestock, and fields. These are the conveniences of the worldly life, but with God lies the finest resort
Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return
Beautified for mankind is the love of lusts of women, and children, and stored-up heaps of gold and silver, and of marked horses, and cattle, and tilled land; that is the provision for the worldly life; and God, with Him is the best abode.
Fair in the eyes of men is the love of things they covet: Women and sons; Heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life ; but in nearness to God is the best of the goals (To return to)
Fair in the eyes of men is the love of things they covet: Women and sons; Heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in nearness to Allah is the best of the goals (To return to)
۞ قُلۡ أَؤُنَبِّئُكُم بِخَیۡرࣲ مِّن ذَ ٰلِكُمۡۖ لِلَّذِینَ ٱتَّقَوۡا۟ عِندَ رَبِّهِمۡ جَنَّـٰتࣱ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَا وَأَزۡوَ ٰجࣱ مُّطَهَّرَةࣱ وَرِضۡوَ ٰنࣱ مِّنَ ٱللَّهِۗ وَٱللَّهُ بَصِیرُۢ بِٱلۡعِبَادِ ١٥
[Prophet], say, ‘Would you like me to tell you of things that are better than all of these? Their Lord will give those who are mindful of God Gardens graced with flowing streams, where they will stay with pure spouses and God’s good pleasure- God is fully aware of His servants
Say (O Muhammad): “Shall I inform you of far better things than those? For those who fear, there are gardens with their Lord in Paradise beneath which rivers flow. They will abide forever in it, with pure spouses. And Allah will be pleased with them. Allah is All-Seer of (His) servants.
Say thou! Shall I declare unto you that which is better than these For those who fear Allah are Gardens with their Lord, there under rivers flow, wherein they shall be abiders, and spouses purified, and pleasure from Allah. And Allah is Beholder of His bondsme
Say: "Shall I tell you of (things) even better? With the Lord are gardens with running streams of water for those who keep from evil and follow the straight path, where they will live unchanged with the purest of companions and blessings of God." And under God's eyes are devotees who say
Say, “Shall I tell you of something even better than all of this? For those who are protected in the sight of Allah there are Paradises underneath which rivers flow, they will reside therein eternally. There they will have pure spouses (this could also denote the spouse of consciousness; a perfect body free from any ailment) and the pleasure of Allah. Allah, as the essence of His servants, is the Basir.
Say, ´Shall I tell you of something better than that?´ Those who have taqwa will have Gardens with their Lord, with rivers flowing under them, remaining in them timelessly, for ever, and purified wives, and the Pleasure of Allah. Allah sees His slaves:
Say, ‘Shall I inform you of something better than that? For those who are Godwary there will be gardens near their Lord, with streams running in them, to remain in them [forever], and chaste mates, and Allah’s pleasure.’ And Allah sees best the servants
Say (to them): "Shall I inform you of what is better than those (things that you so passionately seek to obtain)? For those who keep from disobedience to God in due reverence for Him and piety there are, with their Lord, Gardens through which rivers flow, wherein they will abide, and spouses purified, and God’s good pleasure (with them). God sees the servants well
Say, `Shall I inform you of something better than these? There are with their Lord Gardens served with running streams for those who become secure against evil. There they shall abide for ever, and (there will be the righteous) companions perfectly purified and (above all they will enjoy) the good pleasure of Allah.' And Allah is Mindful of (His) servants
Say: 'Shall I tell you of a better than that?' For those that are godfearing, with their Lord are gardens underneath which rivers flow, therein dwelling forever, and spouses purified, and God's good pleasure. And God sees His servant
Say: “Shall I inform you about better than that? Those who are cautious (of God) will have with their Lord gardens which rivers flow through them, remaining in there forever, and pure spouses and pleasure of God.” God sees His servants,
Say: “Let me inform you of a better alternative. For those who lead a God pleasing life, the Lord has reserved the splendid gardens wherein the water flows underneath and they will live with their pure wives under the protection of God. [Therefore, watch out as] God is watching His servants.”
Say, shall I tell you what is better than those are? For those who are regardful are gardens with their Lord, and rivers flowing beneath. That is their eternal home. With companions refined, and the blessings of God. And in God's sight are all His servants
Saysg, “Shall I inform youpl of something better than that? For those who are mindful (of God), with their Lord are Gardens beneath which rivers flow, abiding therein, and cleansed spouses and good pleasure from Allah.” For Allah is All Seeing of the servants
Say, 'But shall we tell you of a better thing than this?' For those who fear are gardens with their Lord, beneath which rivers flow; they shall dwell therein for aye, and pure wives and grace from God; the Lord looks on His servants
Say (O dear Prophet Mohammed - peace and blessings be upon him), “Shall I inform you of something better than that? For the pious, with their Lord, are Gardens beneath which rivers flow - they will abide in it forever - and pure wives, and Allah’s pleasure”; and Allah sees the bondmen
Say, “Should I inform you of what is better than that? For those who safeguard their own souls from the presence of their Lord are gardens, beneath which the rivers flow to abide therein forever, and spouses made pure and pleasure from Allah.” and Allah is All-seeing about the servants;
Say, shall I declare unto you better things than this? For those who are devout are prepared with their Lord, gardens through which rivers flow; therin shall they continue for ever : And they shall enjoy wives free from impurity, and the favour of God; for God regardeth his servants
Say, "But shall we tell you of a better thing than this?" For the righteous are Gardens with their Lord, beneath which rivers flow; they shall dwell therein for ever, and pure companions and grace from Allah; for all His servants are in Allah&a;
Say: 'Shall I tell you of a better thing than that? For the cautious with their Lord, theirs shall be Gardens underneath which rivers flow, where they shall live for ever, and purified spouses, and pleasure from Allah. ' Allah is watching over His worshipers
SAY: Shall I tell you of better things than these, prepared for those who fear God, in His presence? Theirs shall be gardens, beneath whose pavilions the rivers flow, and in which shall they abide for aye: and wives of stainless purity, and acceptance with God: for God regardeth his servants
Say: “Shall I inform you of better than this to you for those who paid obedience?” With their Nourisher-Sustainer (are) orchards underneath which flow streams, (only obedients are) dwellers therein; and (an additional gift in the form of) Companions, cleansed and purified; and appreciations from Allah. And Allah (is) All-Seer of (His) Ibad —
Say: Shall I tell you of better than that? For those who were Godfearing, with their Lord are Gardens beneath which rivers run. They are ones who will dwell in them forever with purified spouses and contentment from God. And God is Seeing His servants,
Say, “Shall I give you the good news of things far better than those [possessions of this present life]? For those who remain conscious of their Lord are gardens with rivers flowing beneath. They will abide forever with holy companions. They will have the acceptance of Allah. In Allah’s sight are His servants.
Say : "Shall I tell you of better things than these, with which the righteous will be rewarded by their Lord? There will be gardens beneath which rivers flow, where they will live forever with spouses of perfect chastity and the good pleasure of Allah. Allah is watching His servants very closely."
Say: ´Shall I tell you of things better than these? For the God-fearing there are, with their Lord, gardens beneath which rivers flow; there they will abide for ever, will have spouses of stainles
Say: Shall I tell you of what is better than these? For those who guard against evil are Gardens with their Lord, in which rivers flow, to abide in them, and pure companions and Allah’s goodly pleasure. And Allah is Seer of the servants
Say, "Shall I inform you of something better than that? For those who guard (against evil), there are gardens with their Fosterer for staying in them, beneath which rivers flow, and pure mates and pleasure from Allah, and Allah is the Seer of His servants,
Say, "Shall I tell you of better things than these ? For those who fear Allah, there shall be gardens beneath which rivers flow. They, and their spouses purified, shall live there forever by Allah's pleasure. And Allah takes due care of those who worship Him."
(O Beloved!) Say: ‘Shall I give you the news of something far better than all this? (Yes,) for the Godfearing there are (such) Gardens with their Lord beneath which streams flow. They will live there forever. There will be (for them) chaste wives, and (above all) they shall enjoy the pleasure of Allah.’ And Allah monitors His servants well
Say: "Shall I inform you of what is greater than all this For those who believe in their Lord will be gardens with rivers flowing beneath, in them they abide eternally, and with pure mates, and an acceptance from God. And God is watcher over the servants."
Say: "Shall I inform you of what is greater than all this? For those who believe in their Lord will be estates with rivers flowing beneath them; abiding therein, and with pure mates, and an acceptance from God. And God is Seer over the servants."
Say: "Shall I inform you of what is greater than all this? For those who believe in their Lord will be estates with rivers flowing beneath them; abiding therein, and with pure mates, and an acceptance from God. And God is Seer over the servants."
Say: "Do I inform you with (a) better than that. To those who feared and obeyed, at their Lord (are) treed gardens/paradises, the rivers flow from below/beneath it, immortally/eternally in it, and purified spouses and acceptance from God, and God (is) seeing/knowing with the worshippers ."
Say: "Shall I tell you of better things than those [earthly joys]? For the God-conscious there are, with their Sustainer, gardens through which running waters flow, therein to abide, and spouses pure, and God's goodly acceptance." And God sees all that is in [the hearts of] His servants
Say, "Shall I fully inform you of a more charitable (thing) (Literally: the belongings) than that? (Literally: the lowly life, i.e., the life of this world) For (the ones) who are pious (to Allah), from the Providence of their Lord, are Gardens from beneath which Rivers run, (abiding) eternally therein, and spouses purified, and all- blessed satisfaction from Allah; and Allah is Ever-Beholding of (His) bondmen
Say: Shall I inform you of something better than that? For those who keep from evil, with their Lord, are Gardens underneath which rivers flow wherein they will abide, and pure companions, and contentment from Allah. Allah is Seer of His bondmen
(Muhammad), ask them, "Shall I tell you what is far superior to worldly pleasures? Those who have fear of God will have (as their reward) gardens wherein streams flow and wherein they will live forever with their purified spouses and with the consent of God. God knows all about His servants."
Say: .Shall I tell you what is far better than that? For those who fear (Allah), there are gardens with their Lord, beneath which rivers flow, where they shall live forever, with purified wives, and approval from Allah. Allah is watchful over His servants
(O’ ‘Prophet’), say (unto all the people): "Shall I inform you of something better than those (‘worldly desires’)? For those who act piously, there will be gardens in the presence of their Lord with rivers flowing beneath, where they will abide therein, and purified spouses, and contentment from Allâh. He is All-Seer of the (His) servants.
Say, "Shall I tell you about something (far) better than that? For the righteous ones, there exists with their Lord the gardens of paradise, through which run the rivers. There, the believers shall have eternal abodes, immaculate mates, and the acceptance and approval of Allah. And Allah (vigilantly) watches over His created servants."
Say: ‘Shall I inform you of what is better than those (worldly pleasures)?. For those who act piously will have gardens in the presence of their Lord under which rivers flow to abide therein, and purified spouses and contentment from Allâh’. He is All-Seer of the (His) servants.
Say to them O Muhammad: "Shall I inform you of what excels that which allures your eyes and minds here? Paradise beneath which rivers flow is unsurpassed in beauty and supreme bliss, destined to those who revere Allah and entertain the profound reverence dutiful to Him. They will have passed through nature to Eternity companioned by mates of their design, pure and holy, fellows of their piety. Above all they come in Allah’s grace and they win His satisfaction and esteem. Allah is Vigilant. He keeps a watchful eye upon His creation and upon the way people conduct themselves in life; He knows the attributes inherent in each and all"
Say: “Shall I tell you of something far better than these? To those who are mindful, their Lord will give them gardens beneath which rivers flow where they will live forever, and pure spouses and the pleasure of Allah.” Allah watches over His servants
Say, ˹O Prophet,˺ “Shall I inform you of what is better than ˹all of˺ this? Those mindful ˹of Allah˺ will have Gardens with their Lord under which rivers flow, to stay there forever, and pure spouses, along with Allah’s pleasure.” And Allah is All-Seeing of ˹His˺ servants,
Say: Shall I inform you of better than that. For those who beware (of Allah) there are gardens with their Lord through which rivers flow � they will remain there � and pure partners and contentment from Allah, and Allah sees (His) servants.
Say: ‘Shall I tell you of better things than these, with which the God-fearing shall be rewarded by their Lord? Gardens watered by running brooks, wherein shall they abide for ever: spouses of perfect chastity and grace from God.‘ God is ever observant of His servants,
Say, "Let me inform you of a much better deal: for those who lead a righteous life, reserved at their Lord, are gardens with flowing streams, and pure spouses, and joy in GOD's blessings." GOD is Seer of His worshipers.
Say, "Will I tell you of better things than that? Those that were mindful of God will have Heavenly Gardens with their Lord, with flowing rivers. They will live there forever, with purified mates and God's grace." God is fully aware of His worshipers
Say, "Will I tell you of better things than that? Those that were mindful of God will have Heavenly Gardens with their Lord, with flowing rivers. They will live there forever, with purified mates and God's grace." God is fully aware of His worshipers
Say, “Shall I inform you with better than that? For those who showed the piety with their Lord are paradises beneath which the rivers are running, immortals therein, and purified spouses, and satisfaction from Allah.” And Allah is Seer with the slaves
Say: 'Shall I tell you of what is better than these? For those who keep from evil are gardens with their Lord; beneath which rivers flow, wherein they will abide forever, and pure spouses, and Allah's pleasure; and Allah is well aware of the servants
Say: Shall I tell you of better things than these? For the God- fearing there are, with their Lord, gardens through which running waters flow where they shall dwell forever, and wives of perfect chastity, and God's good pleasure. God is mindful of His servants,
(O Messenger) Say, "Shall I inform you of something better than these, with which those who walk aright will be rewarded by their Lord? Gardens with flowing streams beneath, where they will live forever with spouses of spotless character and the Blissful Approval of Allah. Allah is Seer of His servants."
Say: Shall I tell you what is better than these? For those who guard (against evil) are gardens with their Lord, beneath which rivers flow, to abide in them, and pure mates and Allah's pleasure; and Allah sees the servants
Say, `Shall I inform you of something better than that?' For those who fear God, there are Gardens with their Lord; beneath which streams flow; therein shall they abide; and pure mates and ALLAH's pleasure. And ALLAH is Mindful of HIS servants
Say, “Shall I inform you of what is better than that? For those who are reverent, there shall be with their Lord Gardens with rivers running below—they shall abide therein—and spouses made pure, and Contentment from God.” And God sees His servants
Say (to them): "Shall I give you glad news of things far better than that? For the righteous are Gardens with their Lord, with rivers flowing beneath: In there is their eternal home; With Companions pure (and holy); And the good pleasure of Allah. For in Allah’s sight are (all) His servants."—
Say, “Shall I inform you of something better than these? For the righteous, there are Gardens with their Lord, beneath which rivers flow, where they will reside forever, with purified spouses and God’s approval.” God is Seeing of the beings.
Say, 'Shall I inform you of something better than that? For those who are righteous, with their Lord are Gardens beneath which rivers flow, where they will remain forever, and purified spouses, and acceptance from God.' God is Observant of the servants
Say, "Shall I inform you of [something] better than that? For those who fear Allah will be gardens in the presence of their Lord beneath which rivers flow, wherein they abide eternally, and purified spouses and approval from Allah . And Allah is Seeing of [His] servants
Say, 'Shall I tell you of better than that?' For those who fear, with their Lord are gardens beneath which rivers flow, therein dwelling forever, and pure spouses, grace from God; and God sees His servants
Say: Shall I give you glad tidings of things Far better than those? For the righteous are Gardens in nearness to their Lord, with rivers flowing beneath; therein is their eternal home; with companions pure (and holy); and the good pleasure of G od. For in God's sight are (all) His servants,
Say: Shall I give you glad tidings of things Far better than those? For the righteous are Gardens in nearness to their Lord, with rivers flowing beneath; therein is their eternal home; with companions pure (and holy); and the good pleasure of Allah. For in Allah's sight are (all) His servants,
ٱلَّذِینَ یَقُولُونَ رَبَّنَاۤ إِنَّنَاۤ ءَامَنَّا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ ٱلنَّارِ ١٦
those who say, “Our Lord, we believe, so forgive us our sins and protect us from suffering in the Fire,”
Those who say: “Our Lord! We have indeed believed, so forgive us our sins and save us from punishment of the fire;”
Those who say our Lord! verify we! we have believed, wherefore forgive us our sins, and protect us from the torment of the Fire
"O Lord, we believe; forgive our trespasses and save us the torment of Hell."
They will say, “Our Rabb, we have indeed believed. Forgive us our faults and protect us from burning (suffering).”
those who say, ´Our Lord, we have iman, so forgive us our wrong actions and safeguard us from the punishment of the Fire.´
Those who say, ‘Our Lord! Indeed we have faith. So forgive us our sins, and save us from the punishment of the Fire.’
Those (the God-revering, pious) pray: "Our Lord, we do indeed believe, so forgive us our sins and guard us against the punishment of the Fire."
Who say, `Our Lord! we have certainly believed, therefore protect us against (the consequences of) our sins and save us from the punishment of the Fire.
who say, 'Our Lord, we believe; forgive us our sins, and guard us against the chastisement of the Fire' -
those who say: “Our Lord, we believe, so forgive us our sins and protect us from the punishment of fire,”
Such place is reserved for those who pray: “Lord, We have chosen to believe in you. Please forgive our sins and protect us from the Hellfire.”
Those who say, “Our Lord, we have indeed believed, forgive us our wrongs and save us from the agony of the fire.
who say, “Our Lord, we have indeed attained faith, so forgive us our misdeeds and guard us from the punishment of the Fire.”
who say, 'Lord, we believe, pardon Thou our sins and keep us from the torment of the fire,
Those who say, “Our Lord! we have accepted faith, so forgive us our sins and save us from the punishment of fire.”
those who say, "O our Lord! We indeed have believed so forgive us our sins and safeguard us from punishment of the fire;
who say, O Lord we do sincerely believe; forgive us therefore our sins, and deliver us from the pain of hell fire
Those who say, "Lord, we do, indeed, believe. Forgive you our sins and keep us from the torment of the fire,"
Those are they who say: 'Lord, we believe in You, forgive us our sins and save us from the punishment of the Fire'
Who say, "O our Lord! we have indeed believed; pardon us our sins, and keep us from the torment of the fire;"
those who say: “Our Nourisher-Sustainer! Certainly we, we have Believed, so forgive us our sins and save us from the punishment of the Fire— ”
those who say: Our Lord! Truly, we believed, so forgive us our impieties and protect us from the punishment of the fire:
[They are] those who say, ‘Our Lord, we have indeed believed, so forgive us our sins and save us from the agonizing fire.’
The righteous people are those who pray: "Our Lord! We sincerely believe in You: please forgive our sins and save us from the agony of the hellfire;"
These are the ones who pray: ´Our Lord! We do indeed believe, so forgive us our sins and keep us safe from the chastisement of the Fire´
Those who say: Our Lord, we believe, so forgive our sins and save us from the chastisement of the fire
who say: Our Fosterer! we certainly believe so protectively forgive us our sins and save us from the punishment of the fire,
Those who say: "Our Lord! We do believe. So forgive our sins and save us from the torment of the Fire;"
(These are the people) who say: ‘O our Lord, we have surely believed, so, forgive us our sins and save us from the torment of Hell.
The ones who Say: "Our Lord, we believe, so forgive us our sins, and spare us the retribution of the Fire."
The ones who say: "Our Lord, we believe, so forgive us our sins, and spare us the retribution of the Fire."
The ones who say: "Our Lord, we believe, so forgive us our sins, and spare us the retribution of the Fire."
Those who say: "Our Lord, that we truly believed, so forgive for us our crimes and protect us/make us avoid the fire's torture."
those who say, "O our Sustainer! Behold, we believe [in Thee]; forgive us, then, our sins, and keep us safe from suffering through the fire" -
Who say, "Our Lord, surely we (ourselves) have believed, so forgive us our guilty (deeds), and protect us from the torment of the Fire."
Those who say: Our Lord! Lo! we believe. So forgive us our sins and guard us from the punishment of Fire
(Such will be the reward of) those who say, "Lord, we have believed in you. Forgive us our sins and save us from the torment of fire,"
Those (are the ones) who say: .Our Lord, surely we have believed, so forgive us our sins and save us from the punishment of the Fire,
Those who say: "Our Lord, indeed we have become ‘Monotheistic Believers’, therefore, redeem us from our sins, and guard us against the torment of the Fire."
(The paradise is for) those who say, "Our Lord, we really believe! Forgive our sins, and save us from the suffering of the fire (of hell)."
Those who say: ‘Our Lord! We have come to Faith, therefore, deliver us from all the consequences of our iniquitous deeds and guard us against the torment of the Fire.’
He knows and spiritually sustains those whose hearts have been touched by the divine hand, who are vested with the cardinal virtues, expressing their thoughts in words to pray Allah for forgiveness. Thus, they say: "O Allah, our Creator, our hearts have been impressed with the image of religious and spiritual virtues, we pray and beseech You to forgive our iniquities and ensure our immunity from the fire"
who pray, “Our Lord, we believe, so forgive us our sins and save us from the punishment of Hellfire,”
who pray, “Our Lord! We have believed, so forgive our sins and protect us from the torment of the Fire.”
Those who say, our Lord, we believed, so forgive us our sins and guard us from the punishment of the fire.
those who say: ‘Lord, we do believe: forgive us our sins and keep us from the torment of the Fire‘;
They say, "Our Lord, we have believed, so forgive us our sins, and spare us the agony of the hellfire."
who say, "Our Lord, We have believed, so forgive us our sins and protect us from the punishment of Hell."
who say, "Our Lord, We have believed, so forgive us our transgressions and protect us from the punishment of Hell."
Those who say, “Our Lord, surely we have believed, so forgive us for our misdeeds, and protect us from the Fire torment.”
Those who say: ' Our Lord! Verily we believe, so forgive us our sins and save us from the torment of the Fire
those who say: “Our Lord, we have indeed accepted the faith. Forgive us our sins and keep us safe from the torments of the fire.â€
Those who say, "Our Lord! We have Conviction in You and Your Laws. Protect us from trailing behind in honor and save us from the punishment of Fire."
Those who say: Our Lord! surely we believe, therefore forgive us our faults and save us from the chastisement of the fire
Those who say, `Our Lord, we do believe; forgive us, therefore, our sins and save us from the punishment of the Fire
who say, “Our Lord, truly we believe, so forgive us our sins, and shield us from the punishment of the Fire,
Those who say: "Our Lord! We have indeed believed: So forgive us, for our sins, and save us from the punishment of the Fire;"—
Those who say, “Our Lord, we have believed, so forgive us our sins, and protect us from the suffering of the Fire.”
Those who say, 'Our Lord, we have believed, so forgive us our sins, and save us from the suffering of the Fire.'
Those who say, "Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire,"
Those who say, 'Our Lord, indeed we have believed, so forgive us our sins, and guard us from the punishment of the fire,'
(Namely), those who say: "Our Lord! we have indeed believed: forgive us, then, our sins, and save us from the agony of the Fire;"
(Namely), those who say: "Our Lord! we have indeed believed: forgive us, then, our sins, and save us from the agony of the Fire;"
ٱلصَّـٰبِرِینَ وَٱلصَّـٰدِقِینَ وَٱلۡقَـٰنِتِینَ وَٱلۡمُنفِقِینَ وَٱلۡمُسۡتَغۡفِرِینَ بِٱلۡأَسۡحَارِ ١٧
those who are steadfast, truthful, truly devout, who give [in God’s cause] and pray before dawn for forgiveness.’
who are patient, truthful, and obedient with sincere devotion in worship to Allah, who spend, pray and beg Allah’s forgiveness in the last Hours of the night.
The patient ones and the truthful ones and the devout ones and the expanders and the praying ones at early dawn for forgiveness
They are the patient, the sincere and devout, full of charity, who pray for forgiveness in the hours of dawn
(They are) the patient ones, loyal, content (in submission with the comprehension of their servitude), they give (to the needy) and ask for forgiveness for their inadequacies in the early morning (the process of awakening).
The steadfast, the truthful, the obedient, the givers, and those who seek forgiveness before dawn.
Patient and truthful, obedient and charitable, and pleading [Allah’s] forgiveness at dawns
Those who are persevering (in misfortune and steadfast in fulfilling God’s commandments and in refraining from sins), and truthful (in their words and actions, and true to their covenants), and devoutly obedient, and who spend (out of what God has provided for them, in His way and for the needy), and who implore God’s forgiveness before daybreak
(And those who are) the patiently persevering, the truthful and the obedient, and those who spend (liberally in the cause of Allah) and the implorers of Divine protection in the latter part of the night (and from the core of their hearts)
men who are patient, truthful, obedient, expenders in alms, imploring God's pardon at the daybreak
the persevering (and patient) ones, the truthful ones, the obedient ones, the spenders (in God's way), and the ones asking for forgiveness at dawn.
Such people are patient, truthful, true worshippers of God, generous in charity and beg for the Lord’s forgiveness in the early hours of the morning
These are those who show patience, firmness, and self-control, who are truthful, who worship devoutly, who spend, and who seek to forgive and to be forgiven in the early hours of the morning
The patient and the truthful and the devout and the spenders (in the way of God) and the seekers of forgiveness before dawn.
the patient, the truthful, the devout, and those who ask for pardon at the dawn
The steadfast, and the truthful, and the reverent, and who spend in Allah's cause, and who seek forgiveness in the last hours of the night (before dawn)
the ones who are patient and the truthful ones and the ones devout and those who spend [in the way of Allah] and those who ask for forgiveness in the early hours of the dawn.
The patient, and the lovers of truth, and the devout, and the almsgivers, and those who ask pardon early in the morning
Those who show patient, firmness and self-control, the truthful in word and deed, the devout in worship, and those who spend, and pray for forgiveness at dawn
who are patient, truthful, obedient, and charitable, and who ask forgiveness at dawn
The patient, and the truthful, the lowly, and the charitable, and they who seek pardon at each daybreak
those who are perseverent, and those who speak the truth, and those who are sincerely devout, and those who spend (in accordance with the ordainments in Al-Kitab), and those who pray for forgiveness in the last (pre-dawn) hours of the nights
They are the ones who remain steadfast and the ones who are sincere and the ones who are morally obligated and the ones who spend in the way of God and the ones who ask for forgiveness at the breaking of day.
[They are] those who are patient, truthful, and humbly obedient, those who spend (for charity), and those who seek forgiveness in the early hours of morning.
who are steadfast, sincere, obedient, and charitable, and who pray for forgiveness in the morning time
men who are steadfast, truthful, obedient, spend (in the way of Allah) and implore the forgiveness of Allah before daybreak
The patient and the truthful, and the obedient, and those who spend and those who ask Divine protection in the morning times
the patient and the truthful and the devoutly obedient and those who spend and those who ask for protective forgiveness in the early hours of morning."
Those who exercise patience, those who are truthful, sincere and honest, those who are obedient and pray to Allah, those who spend in charity, and those who pray in the wee hours before dawn for forgiveness
(They are) steadfast (people), truthful in their words and deeds and submissive in devotion and obedience. And they spend in the way of Allah, and (rise) in the later hours of the night to implore Allah’s pardon
The patient, and the truthful, and the devout, and the givers, and the seekers of forgiveness in the late hours of the night
The patient, and the truthful, and the dutiful, and the givers, and the seekers of forgiveness in the late hours of the night.
The patient, and the truthful, and the devout, and the givers, and the seekers of forgiveness in the late hours of the night.
The patient and the truthful, and the obeying humbly , and the spending , and the ones asking for forgiveness, at the times at end of night, before dawn
those who are patient in adversity, and true to their word, and truly devout, and who spend [in God's way], and pray for forgiveness from their innermost hearts
(The ones who are) patient, and the sincere, and the devout, and the expenders (in the way of Allah), and (the ones who) ask forgiveness (from Allah) before dawn. (i.e. the hours before dawn
The steadfast, and the truthful, and the obedient, those who spend (and hoard not), those who pray for pardon in the watches of the night
who exercise patience, speak the truth, who are devoted in prayer, spend their property for the cause of God and seek forgiveness from God during the last part of the night
(and those who are) the patient, the truthful and the devout, who spend (in Allah‘s way) and who seek forgiveness in pre-dawn hours
(They are) the steadfastly persevere, the truthful, the obedient, the ones who pursue righteousness, and who seek forgiveness during the last part of the night.
Such are the steadfast, the obedient _ those who spend (for His sake), and seek His forgiveness in the early hours of the morning
It is they who are patient, truthful, obedient, philanthropist, and who beseech forgiveness during the last third of the night.
It is they who are patient and unwearied in the face of difficulties, who habitually tell the truth with their words and their deeds. It is they who are obedient and submissive to the will of Allah, who are charitable in divine service and the devout who pray to Allah and beseech His forgiveness far into the night and before the day dawns
they are patient, truthful, obedient, charitable, and seek forgiveness at dawn.
˹It is they˺ who are patient, sincere, obedient, and charitable, and who pray for forgiveness before dawn.
The patient, the truthful, the humble, the charitable, and those who ask forgiveness at dawn.
who are steadfast, sincere, obedient, and charitable; and who implore forgiveness at break of day
They are steadfast, truthful, submitting, charitable, and meditators at dawn.
They are the ones who are patient in hard times, true to their word, devout, generous and who pray before dawn for forgiveness.
They are the ones who are patient in hard times, true to their word, devout, generous, and who pray before dawn for forgiveness.
The patient ones, and the truthful ones, and the devoutly obedient ones, and the spenders, and the seekers of forgiveness before dawn.
The patient, and the truthful, and the obedient, and those who spend (benevolently) , and those who seek forgiveness before dawn (times)
They are the patient in adversity, the true to their word, the devoted who spend in the cause of God, and those who pray for forgiveness at the time of dawn.
They are proactively steadfast, truthful in word and action, ever submitting to the Commandments, keeping their wealth open for the society, and guarding themselves early against any forthcoming challenge
The patient, and the truthful, and the obedient, and those who spend (benevolently) and those who ask forgiveness in the morning times
The steadfast, and the truthful, and the humble, and those who spend in the way of ALLAH and those who pray for pardon in the latter part of the night
the patient, the truthful, the devoutly obedient, those who spend, those who seek forgiveness before dawn
Those who show patience, firmness and self control; Who are true (in word and deed); Who pray with sincerity (and obedience); Who spend (in the way of Allah): And who pray for forgiveness in the early hours of the morning
The patient, the truthful, the obedient, those who spend, and those who seek forgiveness at dawn.
The patient, and the truthful, and the reverent, and the charitable, and the seekers of forgiveness at dawn
The patient, the true, the obedient, those who spend [in the way of Allah ], and those who seek forgiveness before dawn
The patient, and the truthful, and the obedient, and those who spend, and those who seek forgiveness before dawn.
Those who show patience, Firmness and self-control; who are true (in word and deed); who worship devoutly; who spend (in the way of God); and who pray for forgiveness in the early hours of the morning
Those who show patience, Firmness and self-control; who are true (in word and deed); who worship devoutly; who spend (in the way of Allah); and who pray for forgiveness in the early hours of the morning
شَهِدَ ٱللَّهُ أَنَّهُۥ لَاۤ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰۤىِٕكَةُ وَأُو۟لُوا۟ ٱلۡعِلۡمِ قَاۤىِٕمَۢا بِٱلۡقِسۡطِۚ لَاۤ إِلَـٰهَ إِلَّا هُوَ ٱلۡعَزِیزُ ٱلۡحَكِیمُ ١٨
God bears witness that there is no god but Him, as do the angels and those who have knowledge. He upholds justice. There is no god but Him, the Almighty, the All Wise
Allah bears witness that there is no one worthy of worship but He (Allah), and the angels and those having knowledge, standing firm on justice. There is no one worthy of worship but He (Allah), the All-Mighty, the All-Wise.
Allah beareth witness - and also the angles and those endued with knowledge that there is no god but He, the Maintainer of equity : there is no god but He, the Mighty, the Wise
God is witness there is no god but He, and so are the angels and men full of learning. He is the upholder of justice. There is no god but He, the mighty and all-wise
Allah knows with certainty that none exists other than He. He is HU, there is no other, only HU... And (so do) the forces (potentials) of His names (angels; compositions of qualities that manifest through the knowledge of reality) and those of knowledge (those who possess this knowledge also know, and thus testify to this reality) and maintain themselves in accord with this truth... There is no god, only HU, the Aziz, the Hakim.
Allah bears witness that there is no god but Him, as do the angels and the people of knowledge, upholding justice. There is no god but Him, the Almighty, the All-Wise.
Allah bears witness that there is no god except Him —and [so do] the angels and those who possess knowledge— maintainer of justice, there is no god but Him, the Almighty, the All-wise
God (Himself) testifies that there surely is no deity but He, and so do the angels and those of knowledge, being firm in upholding truth and uprightness: (these all testify that) there is no deity but He, the All-Glorious with irresistible might, the All-Wise
Allah bears witness that there is no other, cannot be and will never be One worthy of worship but He, and (so do) the angels and those possessed of true knowledge, maintaining justice. There is no other, cannot be and will never be One worthy of worship but He, the All-Mighty, the All-Wise
God bears witness that there is no god but He -- and the angels, and men possessed of knowledge -- upholding justice; there is no god but He, the All-mighty, the All-wise
God and the angels and those having knowledge testify that there is no god except Him, (He is) upholder of justice. There is no god except Him, the powerful and the wise.
God hereby witnesses that there is no Lord beside Him. The Angels and the learned men too stay by their Lord’s word. God manages His kingdom of creation with justice. There is no other God beside the Almighty, the Most Wise
There is no god but He, that is the testimony of God, His angels, and those endued with knowledge, standing firmly on justice. There is no god but He, the Exalted in Power, the Wise
Allah has borne witness that indeed, there is no god but He, as have the angels and those endowed with knowledge—upholding justice. There is no god but He, the Almighty, the All-Wise.
God bears witness that there is no god but He, and the angels, and those possessed of knowledge standing up for justice. There is no God but He, the mighty, the wise
Allah has given witness that there is none worthy of worship (God) except Him - and the angels and the scholars also give witness, established with justice (with truth) - there is no God except Him, the Almighty, the Wise
Allah has witnessed that indeed there is no deity save He and the angels and people of the knowledge [have also witnessed] standing in uprightness. There is no deity save He, The All-mighty, The All-wise.
God hath born witness that there is no God but he; and the angels, and those who are endowed with wisdom profess the same; who executeth righteousness; there is no God but he; the mighty, the wise
Allah, Himself, bears witness that there is no God but He, and so do the angels, and those possessed of knowledge, maintaining His creation in justice. There is no God but He, the Mighty, the Wise
Allah bears witness that there is no god except He, and so do the angels and the knowledgeable. He upholds justice there is no god except He, the Mighty, the Wise
God witnesseth that there is no god but He: and the angels, and men endued with knowledge, stablished in righteousness, proclaim "There is no god but He, the Mighty, the Wise!"
Allah has bore witness: certainly it is that La-ilaha-illa-Huwa and (similarly bore witness) angels, and those bestowed with true knowledge. (He is) Ever-Upholder of justice. La ilaha illa Huwa, the All-Mighty, the All-Wise
God bore witness that there is no god but He, as do the angels and those imbued with the knowledge, the ones who uphold equity. There is no god but He, The Almighty, The Wise.
“Allah bears witness that no deity is there except Him. So do His angels [bear witness] and those endued with knowledge and perseverance for justice. No god is there except Him, the Victorious, the Perfectly Wise.
Allah Himself has testified to the fact that there is no god but Him and so do the angels and those who are well grounded in knowledge standing firm on justice. There is no Ilah (God) except Him, the Mighty, the Wise
Allah Himself bears witness that there is no God but He; and likewise do the angels and the men possessed of knowledge bear witness in truth and justice that there is no God but He, the All-Mighty, the All-Wise
Allah bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge, maintaining justice. There is no god but He, the Mighty, the Wise
Allah bears witness that there is no god except Him and the angels and possessors of knowledge established on justice (too, that ) there is no god except Him, the Mighty the Wise.
Allah bears witness that there indeed is none worthy of worship but He; and so do the angels and those with right knowledge, based on truth and justice. There is none worthy of worship but He, the Omnipotent, the Wise
Allah bears witness that none is worthy of worship apart from Him; and the angels and those who possess knowledge also bear testimony to it (as well as the fact) that He designs and executes every plan with justice. None is worthy of worship but He. He is Almighty, All-Wise
God bears witness that there is no god but He, as do the Angels, and those with knowledge, He is standing with justice. There is no god but Him, the Noble, the Wise
God bears witness that there is no god except He, as do the angels, and those with knowledge, He is standing with justice. There is no god except He, the Noble, the Wise.
God bears witness that there is no god except He, as do the angels, and those with knowledge, He is standing with justice. There is no god except He, the Noble, the Wise.
God witnessed that He, (there is) no God except He, and the angels and those of the knowledge (He is) keeping up/taking care of with the just/equitable, no God except He, the glorious , the wise/judicious . (God and the angels and those of the knowledge witnessed/testified that there is no God except God alone.
GOD [Himself] proffers evidence - and [so do] the angels and all who are endowed with knowledge - that there is no deity save Him, the Upholder of Equity: there is no deity save Him, the Almighty, the Truly Wise
Allah bears witness that there is no god except He, and the Angels and the ones endowed with knowledge, upright with equity (bear witness). There is no god except He, The Ever-Mighty, The Ever-Wise
Allah (Himself) is Witness that there is no Allah save Him. And the angels and the men of learning (too are witness). Maintaining His creation in justice, there is no Allah save Him the Almighty, the Wise
God Himself testifies that He is the only Lord. The angels and the men of knowledge and justice testify that God is the only Lord, the Majestic, and All-wise
Allah bears witness that there is no god but He __ and (so do) the angels and the men of knowledge __ being the One who maintains equity. There is no god but He, the Mighty, the Wise
Allâh bears witness that there is one God; and there is none other but He, as well as the ‘Angels’ and those who have spiritual gift of knowledge and enlightenment, upholding (the Creation) in justice. There is no god but He, the All-Mighty, the All-Wise.
Allah bears witness _ and so do the angels, and the men of learning _ that there is no god but He. In (perfect) balance does He maintain His creation! There is no god but He, the most Powerful and the Wisest
Allâh (Himself) bears witness that there is no other god beside Him, and so do the Angels and those who have spiritual gift of knowledge, maintaining constantly and uniquely His creations with justice. There is no other god beside Him: the Almighty- the All-Wise.
Allah’s unique creation corroborates His statement that there is no Ilah but Him and to this effect, the angels and the knowledgeable attest. He exercises His authority and power in maintenance and vindication of right by reward or punishment. There is no Ilah but Him, AL-Aziz and AL-Hakim
Allah bears witness that there is no god beside Him, as do the angels and those whose knowledge is used to uphold fairness; there is no god but Him, the Almighty, the Wise
Allah ˹Himself˺ is a Witness that there is no god ˹worthy of worship˺ except Him—and so are the angels and people of knowledge. He is the Maintainer of justice. There is no god ˹worthy of worship˺ except Him—the Almighty, All-Wise.
Allah bears witness that there is no god but Him, and so do the angels and those with knowledge; He upholds justice. There is no god but Him, the mighty and wise.
God bears witness that there is no god but Him, and so do the angels and the sages; the Executor of Justice, the Only God; the Almighty, the Wise One
GOD bears witness that there is no god except He, and so do the angels and those who possess knowledge. Truthfully and equitably, He is the absolute god; there is no god but He, the Almighty, Most Wise.
God bears witness that there is no God but Him, as do the angels, and those who are endowed with knowledge. He is the Upholder of Justice. There is no God but Him, the Almighty, the Wise.
God bears witness that there is no God but Him, as do the angels and those endowed with knowledge. He is the Upholder of Justice. There is no God but Him, the Revered, the Wise.
Allah witnesses that there is no God except him, and the angels, and the possessors of the knowledge, He is standing with the equity. There is no God except him, Al-Aaziz (The Almighty), Al-Hakeem (The wise).
Allah (Himself) bears witness that there is no god but He, and (so do) the angels and the possessors of knowledge, standing firm for justice; there is no god but He, the Mighty, the Wise
God Himself bears witness, and so do the angels and men of knowledge, that there is no deity save Him, the Executor of Justice. There is no deity save Him, the Almighty, the Wise.
Allah Himself witnesses that there is no god but He and so do the Universal Physical Laws, and men and women of Science who research in the right direction (21:22). There is no god but He, the Almighty, the Wise
Allah bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge, maintaining His creation with justice; there is no god but He, the Mighty, the Wise
ALLAH bears witness that there is no god but HE - and also do the angels and those possessed of knowledge, maintaining justice; there is no god but HE, the Mighty, the Wise
God bears witness that there is no god but He, as do the angels and the possessors of knowledge, upholding justice. There is no god but He, the Mighty, the Wise
By the Witness of Allah; There is no god but He: (That is the witness of) His angels, and those gifted with knowledge, standing firm on justice, there is no god but He, the Almighty (Al-Aziz), the All Wise (Al-Hakeem)
God bears witness that there is no god except Him, and so do the angels and those endowed with knowledge. He upholds justice. There is no deity but He, the Mighty, the Wise.
God bears witness that there is no god but He, as do the angels, and those endowed with knowledge—upholding justice. There is no god but He, the Mighty, the Wise
Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise
God bears witness that He, there is no god but He, and the angels, and the possessors of knowledge standing up with justice. There is no god but He, the Mighty, the Wise.
There is no god but He: That is the witness of God, His angels, and those endued with knowledge, standing firm on justice. There is no god but He, the Exalted in Power, the Wise
There is no god but He: That is the witness of Allah, His angels, and those endued with knowledge, standing firm on justice. There is no god but He, the Exalted in Power, the Wise
إِنَّ ٱلدِّینَ عِندَ ٱللَّهِ ٱلۡإِسۡلَـٰمُۗ وَمَا ٱخۡتَلَفَ ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ إِلَّا مِنۢ بَعۡدِ مَا جَاۤءَهُمُ ٱلۡعِلۡمُ بَغۡیَۢا بَیۡنَهُمۡۗ وَمَن یَكۡفُرۡ بِءَایَـٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِیعُ ٱلۡحِسَابِ ١٩
True Religion, in God’s eyes, is islam: [devotion to Him alone]. Those who were given the Scripture disagreed out of rivalry, only after they had been given knowledge- if anyone denies God’s revelations, God is swift to take account
Surely, the religion with Allah is Islam. Those who were given the Scripture did not differ except after what the knowledge had come to them through transgression among themselves. Those who disbelieve in the Verses of Allah, then surely, Allah is Swift in reckoning.
Verily the religion with Allah is Islam and those Who Were vouchsafed the Book differed Not save after the knowledge had come unto them, out of spite among themselves. And whosoever disbelieveth in the revelations of Allah, then verily Allah swift at reckoning
The true way with God is peace; and the people of the Book did not differ until knowledge (of this revelation) had come to them, out of mutual opposition. But those who deny the signs of God (should remember) He is swift in the reckoning
Indeed, the religion (system and order) in the sight of Allah is Islam (the whole of creation is in a state of submission, whether conscious or unconscious of the qualities of the Names)! Those to whom a Book (knowledge) has been given, have fallen into division after this knowledge, because of jealousy and ambition. And whoever covers the existence of Allah in His signs (which are the manifestations of His Names) indeed Allah is swift in reckoning (Allah instantly puts into effect the consequences of one’s actions; sari-ul-hisab).
The deen in the sight of Allah is Islam. Those given the Book only differed after knowledge had come to them, envying one another. As for those who reject Allah´s Signs, Allah is swift at reckoning.
Indeed, with Allah religion is Islam, and those who were given the Book did not differ except after knowledge had come to them, out of envy among themselves. And whoever defies Allah’s signs [should know that] Allah is swift at reckoning
The (true) religion with God is Islam. Those who were given the Book before differed only after the knowledge (of truth) came to them because of envious rivalry and insolence among themselves. Whoever disbelieves in the Revelations of God (should know that) God is swift at reckoning
Decidedly, the true Faith acceptable to Allah is Islam. Those who were given the Scripture were not at variance except after the knowledge had come to them; (their differences were) due to mutual envy and to spite one another. And whoso denies the Messages of Allah (should bear in mind that) then Allah indeed is Quick at reckoning
The true religion with God is Islam. Those who were given the Book were not at variance except after the knowledge came to them, being insolent one to another. And whoso disbelieves in God's signs. God is swift at the reckoning
Indeed, the way of life (religion) in God’s view is submission (to Him), and those who were given the book did not disagree except after knowledge came to them, due to jealousy among them. And if anyone disbelieves in God’s signs, God is quick in reckoning.
The only acceptable religion in the sight of God is Islam (as presented to Abraham and all other prophets including Moses, Jesus and Mohammad.) The followers of the former religions sinfully deviated [from this God pleasing way of life] after God revealed the Book to their prophets. Thus, those who disbelieve in the Lord’s revelations would find it that God is fast in punishing such a sin
Indeed, the way of life connected to God is Al-Islam. And the people of the Book did not dispute it except through envy of each other, until after knowledge had come to them. But if any deny the signs of God, God is swift in calling them to account
Indeed, religion with Allah is Islam. Yet those who were brought the Scripture did not differ with each other except after knowledge had come to them, thereby oppressing one another. So whoever denies the signs of Allah—then Allah is indeed Swift in reckoning.
Verily, (the true) religion in God's sight is Islam, and those to whom the Book was given disagreed not until after that there was given to them knowledge, through mutual envy. But whoso disbelieves in God's signs, truly God is quick at reckoning up
Indeed the only true religion in the sight of Allah is Islam; those who had received the Books differed only after the knowledge came to them, due to their hearts’ envy; and whoever disbelieves in the signs of Allah, then Allah is Swift At Taking Account
Truly the religion in the sight of Allah is the self-submission [Islam]. And those who were given the book did not disagree except after that the knowledge had come unto them due to mutual envy between them. But whoever disbelieves in the signs of Allah, then truly Allah is Swift in the reckoning.
Verily the true religion in the sight of God, is Islam; and they who had received the scriptures dissented not therefrom, until after the knowledge of God's unity had come unto them, out of envy among themselves; but whosoever believeth not in the signs of God, verily God will be swift in bringing him to account
Verily, (the true) religion in Allah´s sight is The Surrender (to His will, i.e. Islam), and those to whom the Book was given formerly disagreed not until after knowledge came to them, through mutual envy. But whoever disbelieves in Allah´s r
The only religion with Allah is Islam (submission). Those to whom the Book was given disagreed among themselves only after knowledge had been given to them being insolent among themselves. He who disbelieves the verses of Allah indeed Allah is Swift in reckoning
The true religion with God is Islam: and they to whom the Scriptures had been given, differed not till after "the knowledge" had come to them, and through mutual jealousy. But as for him who shall not believe in the signs of God - God will be prompt to reckon with him
Verily! The Religion with Allah is Islam. And did not differ those who were given Al-Kitab but after knowledge had already come to them — out of mutual rebellious jealousy. And whoever disbelieves in the Ayaat of Allah, then surely, Allah is Swift in accountability
Truly the way of life with God is submission to the One God. And at variance were those who were given the Book after what drew near them of the knowledge out of insolence among themselves. And whoever is ungrateful for the signs of God, then, truly, God is Swift in reckoning.
“Truly, the religion near Allah is complete submission to His will. The people of the Book did not differ from that except through spite of one another after they had received knowledge. If any deny the verses of Allah, then truly Allah is swift in accountability.”
Surely the only Deen (true religion and the Right Way of life) in the sight of Allah is Al-Islam. Those to whom the Book was given did not adopt ways different than this except out of envy among themselves, and after true knowledge had come to them. They should know that Allah is swift in calling to account those who deny His revelations
The true religion with Allah is Islam. The People of the Book adopted many different ways rather than follow the true way of Islam even after the knowledge of truth had reached them, and this merely to commit excesses against one another. Let him who refuses to follow the ordinances and directives of Allah know that Allah is swift in His reckoning
Surely the (true) religion with Allah is Islam. And those who were given the Book differed only after knowledge had come to them, out of envy among themselves. And whoever disbelieves in the messages of Allah -- Allah indeed is Quick at reckoning
(True) religion with Allah is certainly Al-Islam *. And those who were given the book differed only after the knowledge (that) had come to them, due to mutual envy. And whoever does not believe in the signs of Allah, then Allah is certainly Quick at (settling) the account. * Submission to the Will of Allah in accordance with the instructions of prophet Muhammed
Islam is indeed the Religion sanctioned/approved by Allah. And those to whom the Book was given did raise no disputes but after knowledge had come to them, thanks to competitiveness among themselves.And as regards the one who suppresses/denies Allah's revelations/signs, Allah is certainly swift in keeping accounts
Truly, Islam is the only Din (Religion) in Allah’s sight. And the People of the Book disagreed, after knowledge had come to them, only on account of their mutual jealousy and contention. And he who denies Allah’s revelations, then surely Allah hastens in calling to account
The system with God is to surrender, and those who received the Scripture did not dispute except after the knowledge came to them out of jealousy between them. And whoever rejects God's signs, then God is swift in judgment
The system with God is submission, and those who received the Book did not dispute except after the knowledge came to them out of jealousy between them. And whoever rejects the revelations of God, then God is swift in judgment.
The system with God is submission, and those who received the Book did not dispute except after the knowledge came to them out of jealousy between them. And whoever rejects the revelations of God, then God is swift in reckoning.
That truly the religion at God, (is) the Islam/submission/surrender, and those who were given The Book did not differ/disagree/dispute, except from after what (that) the knowledge came to them, oppression/corruption between them, and who disbelieves with God's signs/verses , so that God (is) quick/speedy (in) the counting/calculating
Behold, the only [true] religion in the sight of God is [man's] self-surrender unto Him; and those who were vouchsafed revelation aforetime took, out of mutual jealousy, to divergent views [on this point] only after knowledge [thereof] had come unto them. But as for him who denies the truth of God's messages - behold, God is swift in reckoning
Surely the religion in the Providence of Allah is Islam. And in no way did the ones to whom the Book was brought differ (among themselves) except even after the knowledge came to them, being inequitable among themselves. And whoever disbelieves in the signs of Allah, then surely Allah is swift at the reckoning
Lo! religion with Allah (is) the Surrender (to His Will and Guidance). Those who (formerly) received the Scripture differed only after knowledge came unto them, through transgression among themselves. Whoso disbelieveth the revelations of Allah (will find that) lo! Allah is swift at reckoning
In the sight of God Islam is the religion. The People of the Book created differences in the matters (of religion) because of their hostility among themselves, only after knowledge had come to them. Let whoever denies the revelations of God know that the reckoning of God is swift
Truly, the (recognized) religion in the sight of Allah is Islam . Those who have been given the Book did not differ (among themselves) until after the knowledge had come to them, (and all this) due to envy against each other. Whoever denies the verses of Allah, then, Allah is swift at reckoning
Indeed, the system of faith and worship in the sight of Allâh is Islam. Those who were given the ‘Scripture’ (‘Jews’ & ‘Christians’) differed not but after the full knowledge of the Truth had come to them- due to jealous animosity between them. Whoever denies Allâh’s signs (must know that) Allâh is certainly too swift at reckoning.
Indeed, the (only true) religion according to Allah is Islam _ (submission to His will). Those who formerly received the scriptures sought to oppress one another, and (out of mutual jealousy) disputed each other. (They did so), after (true) knowledge had already come to them. Whoever rejects the signs of Allah, will find that Allah is indeed very swift in calling to accounts
Indeed, the upright religion in the sight of Allâh is Islam. Those who were given the Scripture did not differ therefrom except through jealous animosity of each other, till the knowledge of Truth had been given to them. Whoever refuses to give credence to what Allâh has revealed, then surely Allâh is Swift in taking account.
The religion, the system of faith and worship, commended by Allah is Islam or the recognition on the part of man of Allah’s Omnipotence and Authority and His power to control destiny besides acceptance of this feeling as a standard of spiritual and practical life. Yet not until they had received the divine discourse and intellectual acquaintance of the truth did Ahl al-Kitab fall into dispute and become divided through mutual envy and ill intention. He who disregards Allah’s revelations and visible signs shall find that Allah is indeed swift in putting the law in execution
Islam is the only religion acceptable to Allah. Those given the Book began to disagree amongst themselves out of sheer rebelliousness after knowledge had come to them. Whoever denies Allah’s signs, let him remember that Allah is swift in settling accounts.
Certainly, Allah’s only Way is Islam. Those who were given the Scripture did not dispute ˹among themselves˺ out of mutual envy until knowledge came to them. Whoever denies Allah’s signs, then surely Allah is swift in reckoning.
The obligation towards Allah is submission (Islam), and the people of the book only differed out of jealousy amongst each other after having received the knowledge. If someone denies the signs of Allah, Allah is swift in counting.
The only religion in God‘s sight is Islam. Those to whom the Book was given dissented, through insolence, only after knowledge had been vouchsafed them. He that denies God‘s revelations should know that swift is God‘s reckoning
The only religion approved by GOD is "Submission." Ironically, those who have received the scripture are the ones who dispute this fact, despite the knowledge they have received, due to jealousy. For such rejectors of GOD's revelations, GOD is most strict in reckoning.
To God true faith is submission [Islam], and those who received the Book differed only after receiving knowledge out of contention. God will be swift in reckoning with those who deny His revelations.
To God, true faith is submission [Islam], and those who received the Book differed only after receiving knowledge out of contention. God will be swift in reckoning with those who deny His revelations.
Surely the religion with Allah, is The Islam. And those who were given the Book, they were not different except after the knowledge came to them - out of hostility between them. And whoever disbelieves with Allah’s verses, so surely Allah is swift in reckoning.
Verily the (true) religion with Allah is Islam, and those whom (formerly) the Book had been given to did not differ but after the knowledge (of the truth) had come to them, through envy of each other. And whoever disbelieves in Allah's Signs, then, verily, Allah is quick in reckoning
The only true faith acceptable to God is [man's] self-surrender to Him. Disagreements spread, through mutual aggression, among those who were given revelations only after knowledge had been granted to them. He who denies God's revelations will find that God is indeed swift in reckoning.
Indeed the System of Life approved by Allah is Al-Islam (Submission to His Will). The people of the Scripture differ for self-interest and envy, after the Knowledge has come to them. One who rejects Allah's Revelations will find that His Law of Requital is swift in reckoning
Surely the (true) religion with Allah is Islam, and those to whom the Book had been given did not show opposition but after knowledge had come to them, out of envy among themselves; and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning
Surely the true religion with ALLAH is Islam. And those who were given the Book did not disagree but, after knowledge had come to them, out of mutual envy. And whoso denies the Signs of ALLAH, then surely ALLAH is quick at reckoning
Truly the religion in the sight of God is submission. Those who were given the Book differed not until after knowledge had come to them, out of envy among themselves. And whosoever disbelieves in God’s signs, truly God is swift in reckoning
The (true) Religion with Allah is Islam (submission to His Will), the People of the Book did not differ, except by the envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is quick in calling to account
Religion with God is Submission. Those given the Scripture only disputed after knowledge had come to them, out of jealousy. Whoever denies the signs of God—God is swift in reckoning.
Religion with God is Islam. Those to whom the Scripture was given differed only after knowledge came to them, out of envy among themselves. Whoever rejects the signs of God—God is quick to take account
Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them - out of jealous animosity between themselves. And whoever disbelieves in the verses of Allah , then indeed, Allah is swift in [taking] account
Indeed, the religion with God is the submission, and those who were given the Book disagreed not except after the knowledge came to them, envy between them. And whoever disbelieves in God's signs, then indeed, God is swift in the reckoning.
The Religion before God is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of God, God is swift in calling to accou nt
The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account
فَإِنۡ حَاۤجُّوكَ فَقُلۡ أَسۡلَمۡتُ وَجۡهِیَ لِلَّهِ وَمَنِ ٱتَّبَعَنِۗ وَقُل لِّلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ وَٱلۡأُمِّیِّـۧنَ ءَأَسۡلَمۡتُمۡۚ فَإِنۡ أَسۡلَمُوا۟ فَقَدِ ٱهۡتَدَوا۟ۖ وَّإِن تَوَلَّوۡا۟ فَإِنَّمَا عَلَیۡكَ ٱلۡبَلَـٰغُۗ وَٱللَّهُ بَصِیرُۢ بِٱلۡعِبَادِ ٢٠
if they argue with you [Prophet], say, ‘I have devoted myself to God alone and so have my followers.’ Ask those who were given the Scripture, as well as those without one, ‘Do you too devote yourselves to Him alone?’ If they do, they will be guided, but if they turn away, your only duty is to convey the message. God is aware of His servants
If they argue with you (Muhammad) say: “I have submitted myself to Allah (in Islam), and (so are) those who follow me.” Say to those who were given the Scripture and the illiterates (Arab pagans): “Do you submit yourselves (to Allah)?” If they submit, then indeed they are rightly guided. But if they turn away, then (don’t worry) your duly is to convey the message. Allah is All-Seer of (His) servants.
Wherefore if they contend with thee, say thou: have surrendered myself unto Allah and he who followeth me. And say thou unto those who have been vouchsafed the Book and unto the illiterates; do you (also) accept Islam? Then if they accept Islam, they are of a surety guided; and if they turn away, then upon thee is only the preaching, and Allah is Beholder of His bondsmen
Even then if they argue, tell them: "I have bowed in submission to God, and so have my followers." And tell the people of the Book and the Arabs: "Do you submit?" If they do, they will find the right path; if they turn away, your duty is to deliver the message. And God keeps an eye on His votaries
If they argue with you say, “My face is in submission to Allah; so are those who follow me!” Ask those to whom the knowledge of reality and sunnatullah has been given and the illiterate ones (those who are unaware of this reality; the dualists), “Have you also accepted Islam?” If they submit they would have accepted the reality. But if they turn away, your duty is only to inform. Allah, as a result of His Names comprising His servants, is the Basir (evaluates).
If they argue with you, say, ´I have submitted myself completely to Allah, and so have all who follow me.´ Say to those given the Book and those who have no Book, ´Have you become Muslim?´ If they become Muslim, they have been guided. If they turn away, you are only responsible for transmission. Allah sees His slaves.
So if they argue with you, say, ‘I have submitted my will to Allah, and [so has] he who follows me.’ And say to those who were given the Book and the uninstructed ones, ‘Do you submit?’ If they submit, they will certainly be guided; but if they turn away, then your duty is only to communicate; and Allah sees best the servants
If they still remonstrate with you, say (to them, O Messenger): "I have submitted my whole being to God, and so have those who follow me." And ask those who were given the Book before, and the common folk who know nothing about the Book: "Have you also submitted (to God)?" If they have submitted, then they are indeed rightly guided; but if they turn away, then what rests with you is only to convey the Message fully. God sees the servants well
But if they dispute with you say, `I have completely submitted myself to (the will and guidance of) Allah and (so have) those who follow me.' And say to those who had been given the Scripture and to the unlettered, `Have you also submitted yourselves?' Indeed, they will be following true guidance if they submit themselves (to the will of God). But if they turn back then your responsibility is only to convey (the message). Allah is Ever Watchful of His servants
So if they dispute with thee, say: 'I have surrendered my will to God, and whosoever follows me. And say to those who have been given the Book and to the common folk: 'Have you surrendered?' If they have surrendered, they are right guided; but if they turn their backs, thine it is only to deliver the Message; and God sees His servants
If they argue with you, say: “I submit myself to God, and so do my followers.” And tell those who were given the book and the uneducated (about religion): “Do you submit yourselves (to God)?” If they submit, then they are guided and if they refuse then your responsibility is only delivering (the message). God sees His servants.
Therefore, if they (the followers of other man made religions) dispute with you, say to them: “My followers and I have submitted ourselves only to God {and call ourselves the Submitters (Muslim in Arabic)}” Then say to the Jews, Christian and those who are ignorant: “Are you also willing to submit yourself to the will of God?” If they say “yes”, they are guided. If they refuse, do not worry [or take it personally] as your only mission is to relay the words of the Lord; leave them to God as He watches over His servants
So if they dispute with you say, “I have submitted my whole self to God and so have those who follow me.” And say to the people of the Book and to those who are unlearned, “Do you also submit yourselves?” If they do, they are on right guidance. But if they turn back, your duty is only to convey the message. And in God's sight are His servants
So if they debate with yousg, then say, “I have submitted my countenance to Allah, and (so have) those who have followed me.” And say to those who were brought the Scripture and to the gentiles, “Have you submitted?” Thus, if they have submitted, then they have been guided. But if they turn away, then your (only) duty is proclamation, for Allah is All-Seeing of the servants.
And if they would dispute with thee, then say, 'I turn my face with resignation unto God, and whoso follows me.' And say to those who have been given the Book, unto the Gentiles, 'Are ye, too, resigned' and if they are resigned, then are they guided. But if they turn their backs, then thou hast only to preach, and God looks on his servants
Then if they argue with you, (O dear Prophet Mohammed - peace and blessings be upon him) say, “I have submitted my face (self) to Allah and likewise have my followers”; and say to the People given the Book(s) and the illiterate, “Have you submitted (accepted Islam)?” If they submit, they have attained the right path - and if they turn away (reject), then your duty is only to convey this command; and Allah is seeing the bondmen
And if they argue with you then say, “I have submitted myself totally to Allah and so have those who follow me.” And say to those who were given the book and to the unlettered people, “Have you [too] submitted yourself?” If they have submitted themselves, then they indeed have found the right guidance but if they turn away then there is nothing on you except the clear deliverance and Allah is All-seeing about the slaves.
If they dispute with thee, say, I have resigned my self unto God, and he who followeth me doth the same: And say unto them who have received the scriptures, and to the ignorant, do ye profess the religion of Islam? Now if they embrace Islam, they are surely directed; but if they turn their backs, verily unto thee belongeth preaching only; for God regardeth his servants
And if they dispute with you, then say, "I have surrendered my whole self unto Allah, and so have those who follows me." And say to those who have been given the Book, and unto the unlearned (or unread or Gentiles), "Have ye, too, surrende
If they argue with you, say: 'I have submitted my face to Allah and so have those who follow me. ' To those who have received the Book (Jews and Nazarenes) and to the ignorant, ask: 'Have you submitted yourselves to Allah? ' If they became Muslims they were guided, if they turn away, then your only duty is to warn them. Allah is watching over all His worshipers
If they shall dispute with thee, then SAY: I have surrendered myself to God, as have they who follow me. SAY to those who have received the Book, and to the common folk, Do ye surrender yourselves unto God? If they become Muslims, then are they guided aright: but if they turn away - thy duty is only preaching; and God's eye is on His servants
So if people made arguments with you, then declare: “I have surrendered my person to Allah and (so has) that who has followed me.” And say to those who are bestowed with Al-Kitab and (also to those who are) Ummiyyun: “Have you surrendered (to Allah in Islam)?” Then if they have surrendered, then verily, they have received guidance. But if they turn away, then certainly what is binding on you (is) conveying the Message. And Allah is All-Seer of (His) Ibad
So if they argued with thee, then say: I submitted my face to God as have those who followed me. And say to those who were given the Book and to the unlettered: Have you submitted to God? If they submitted to God, then, surely, they were truly guided. And if they turned away, then, on thee is only delivering the message. And God is Seeing of His servants.
If they argue with you, say, “I have submitted my whole self to Allah, and so have those with me.” To the people of the Book and to the people without any [religious] instruction, say, “Do you also submit?” If they do, they are truly guided. If they regress, your duty is only to convey the message. In Allah’s sight are all His servants.
So if they argue with you (O Muhammad), tell them: "I have submitted myself entirely to Allah and so have those who follow me." Then ask those who are given the Book and those who are illiterate: "Will you also submit yourselves to Allah?" If they become Muslims they shall be rightly guided but if they turn back, you need not worry, because your sole responsibility is to convey the Message. Allah is watching all His servants very closely
And if they remonstrate with you, tell them: ´I have submitted my whole being to Allah, and so have those who follow me.´ And ask the People of the Book as well as those who follow no heavenly Scripture: ´Have you also submitted (to Allah)?´ If they have submitted to Him, they are indeed on the right way but if they deviate from submitting to Allah, then your duty is merely to deliver the message. Allah observes the affairs of His servants
But if they dispute with thee say: I submit myself entirely to Allah and (so does) he who follows me. And say to those who have been given the Book and the Unlearned (people): Do you submit yourselves? If they submit, then indeed they following the right way; and if they turn back, thy duty is only to deliver the message. And Allah is Seer of the servants
So if they dispute with you then say, "I have submitted myself (totally) to Allah and (so have) those who follow me," and say to those who were given the book and those who are not learned, "Do you submit?" So if they submit, then indeed they are rightly guided, but if they turn away then (the responsibility) upon you is only conveyance of the message and Allah is the Seer of His servants.
So if they argue with you, tell them, "I have submitted my being to Allah and so have those, who follow me, submitted theirs." And ask those who are given the Book and those who are unenlightened: "Have you submitted?" Then, if they have submitted they are guided, and if they have turned back, your responsibility is only to convey the Message. And Allah is ever watchful over the worshippers
(O Beloved!) If they, even then, dispute with you, say to them: ‘I have bowed my humble face in absolute submissiveness before the presence of Allah and so have those who follow me.’ And say to the People of the Book as well as the illiterate ones: ‘Do you also bow before Allah absolutely (i.e., do you accept Islam)?’ And, if they embrace submission, then they have truly achieved guidance. But if they turn away, your responsibility is only to deliver the command. And Allah is Watchful of His servants
If they debate with you, then Say: "I have surrendered myself to God, as well as those who follow me." And say to those who have received the Scripture and the Gentiles: "Have you surrendered" If they have surrendered then they are guided, and if they turn away, then you are only to deliver, and God is watcher over the servants
If they debate with you, then say: "I have submitted myself to God, as well as those who follow me." And say to those who have received the Book and the Gentiles: "Have you submitted?" If they have submitted then they are guided, and if they turn away, then you are only to deliver, and God is Seer over the servants.
If they debate with you, then say: "I have submitted myself to God, as well as those who follow me." And say to those who have received the Book and the gentiles: "Have you submitted?" If they have submitted then they are guided, and if they turn away, then you are only to deliver, and God is Seer over the servants.
So if they argued/quarreled with you so say: "I submitted/surrendered my face/front to God and who followed me." And say to those who were given The Book and the illiterates/belongers to a nation : "Did you submit/surrender?" So if they submitted/surrendered/became Moslem, so they had been guided, and if they turned, so but on you (is) the information/communication, and God (is) with the worshippers seeing/knowing
Thus, [O Prophet,] if they argue with thee, say, "I have surrendered my whole being unto God, and [so have] all who follow me!" - and ask those who have been vouchsafed revelation aforetime, as well as all unlettered people, "Have you [too] surrendered yourselves unto Him?" And if they surrender themselves unto Him, they are on the right path; but if they turn away - behold, thy duty is no more than to deliver the message: for God sees all that is in [the hearts of] His creatures
So, in case they argue with you, then say, "I have surrendered my face to Allah and whoever closely follows me (has surrendered his face to Allah)." And say to the ones to whom the Book was brought and to the common folk, (The pagans) "Have you surrendered (too)?" So, in case they have surrendered, then they are (rightly) guided; and in case they turn away, then surely you have only the proclamation (of the Message). And Allah is Ever-Beholding of (His) bondmen
And if they argue with thee, (O Muhammad), say: I have surrendered my purpose to Allah and (so have) those who follow me. And say unto those who have received the Scripture and those who read not: Have ye (too) surrendered? If they surrender, then truly they are rightly guided, and if they turn away, then it is thy duty only to convey the message (unto them). Allah is Seer of (His) bondmen
(Muhammad), if the People of the Book argue against you, say, "I and those who follow me have submitted ourselves to God." Ask the People of the Book and the illiterate ones, "Have you embraced Islam?" If they embrace Islam, they will find guidance but if they turn away, your task is just to preach. God knows all about His servants
Then, if they argue with you, say: .I have submitted myself to Allah, and (so did) those who have followed me. And say to those who have been given the Book, and to the unlettered: .Do you submit?. If they submit, they will be on the right path. Yet, if they turn back, then you have only to convey the message. Allah is watchful over (all of) His servants
If it happens that they argue with you, say: "I have submitted (myself entirely to the authority of) Allâh, as well as those who follow me." Unto those who were given the ‘Scripture’ and unto the illiterate ones, say: “Have you submitted yourselves (entirely to the authority of Allâh)?" If it happens that they submit (themselves entirely to the authority of Allâh), then they will attain spiritual insight. But if it happens that they take no heed, then Your duty is only to convey and promulgate the ‘Message’. Allâh is All-Seer of (His) servants.
If they argue with you, say "I and those who follow me, have surrendered our entire beings to Allah." Ask them both: those given the scriptures, as well as the illiterate pagans, "Are you willing to submit (to Allah)?" If they submit, then of course they are the rightly guided. If they turn away, then in fact (the responsibility) upon you is to convey (the message). Allah watches over His created servants
So If it happens that they argue with you, say: ‘I have submitted my whole self to Allâh, and (so have) those who follow me.’ And ask those who were given the Scripture and the illiterate ones: ‘Have you submitted yourselves to Allâh?’. If it happens that they submit, then they will be walking on the right Path to salvation. But if they take no heed, then (let them know that) your sole duty is to convey the Message. Lo! Allâh is All-Seer of (His) servants.
Should Ahl al-Kitab argue with you, O Muhammad, and maintain their irreverent position by adducing their unfounded reasons, then say to them: "I have vowed to resign myself to Allah’s purpose and I have conformed my will and my reason to His blessed will. So have those who fell into line with me." Say to them and to the illiterates: "Are you now satisfied with what you heard and have your doubts been satisfied? If you are, then conform to Islam". If they do, then they are on the path of righteousness, but should they turn a deaf ear and their hearts cannot hear the truth, you are only responsible for relating the message. Allah keeps a watchful eye upon His creation and upon the way people conduct themselves in life and He knows the attributes inherent in each and all
If they argue with you, then say, “I have submitted myself to Allah, as have those who follow me”, then ask those given the Book and the Arabs without any scripture: “Have you submitted to Allah?” If they submit to Allah, they will be guided, but if they turn away, you will have done your job of delivering the message. Allah watches over His servants
So if they argue with you ˹O Prophet˺, say, “I have submitted myself to Allah, and so have my followers.” And ask those who were given the Scripture and the illiterate ˹people˺, “Have you submitted yourselves ˹to Allah˺?” If they submit, they will be ˹rightly˺ guided. But if they turn away, then your duty is only to deliver ˹the message˺. And Allah is All-Seeing of ˹His˺ servants.
And if they dispute with you say: I have submitted fully to Allah and so have those who follow me. And ask those who were given the book and the unlettered people: Do you submit? Then if they submit, they are guided, and if they turn away, your only duty is to convey, and Allah sees (His) servants.
If they argue with you, say: ‘I have submitted my face to God and so have those that follow me.‘ And to those who were given the Book and to the Gentiles say: ‘Will you submit to God?‘ If they embrace Islam, they shall be rightly guided; if they pay no heed, then your only duty is to warn them. God is ever observant of His creatures
If they argue with you, then say, "I have simply submitted myself to GOD; I and those who follow me." You shall proclaim to those who received the scripture, as well as those who did not, "Would you submit?" If they submit, then they have been guided, but if they turn away, your sole mission is to deliver this message. GOD is Seer of all people.
If they dispute with you, say, "My followers and I have totally submitted to God." Say to those who were given the Book and to the Gentiles, "Have you submitted?" If they submit, they have been guided. If they turn away, your responsibility is to only convey the message. God is well aware of His worshipers.
If they dispute with you, say, "My followers and I have submitted to God." Say to those who were given the Book and to the Gentiles, "Have you submitted?" If they submit, they have been guided. If they turn away, your responsibility is only to convey the message. God is well aware of His worshipers.
So, if they wrangle you, so, say, “I - and those who followed me - have submitted my face for Allah.” And say to those who were given the Book, and to the illiterates, “Have you submitted?” So, if they have submitted, then they are guided; but if they turned away, then upon you only is the notification. And Allah is Seer with the slaves.
So if they dispute with you, say: 'I have submitted my self (totally) to Allah, and whoever follows me'. And say to those who have been given the Book and the unlettered ones: ' Do you (also) submit yourselves ?' So if they submit then indeed they are rightly guided, and if they turn back, then upon you is only the delivery of the message, and Allah is well-aware of the servants
If they argue with you, say: “I have surrendered my whole being to God, and so have all who follow me.†Say to those who were given revelations and to unlettered people, “Will you also surrender yourselves (to God)?†If they surrender, they are on the right path. But if they turn away, then your only duty is to convey your message. God is watching over His servants.
If they argue with you (O Messenger), tell them, "I have submitted to Allah; I and those who follow me." Say to the People of the Scripture, and to those who claim no scripture, "Would you submit?" If they submit, then they have been guided but if they turn away, then your duty is only to convey the Message. Allah is Seer of His servants
But if they dispute with you, say: I have submitted myself entirely to Allah and (so) every one who follows me; and say to those who have been given the Book and the unlearned people: Do you submit yourselves? So if they submit then indeed they follow the right way; and if they turn back, then upon you is only the delivery of the message and Allah sees the servants
But if they dispute with thee, say `I have surrendered myself completely to ALLAH, and also those who follow me.' And say to those who have been given the Book and to the Unlearned, `Have you also surrendered? If they surrender, then they will surely be rightly guided, but if they turn back, then thy duty is only to convey the Message. And ALLAH is Watchful of HIS servants
So if they dispute with thee, say, “I submit my face to God, and so too those who follow me.” And say to those who were given the Book and to the unlettered ones, “Do you submit?” Then if they submit, they will be rightly guided, but if they turn away, then thine is only to convey. And God sees His servants
So if they disagree with you, say: "I have submitted my whole self to Allah, and so have those who follow me." And say to the People of the Book and to those who have not yet learned: "Do you (also) submit yourselves?" If they do, they are in right guidance, but if they turn away, your duty (O Prophet) is to convey the Message; And Allah is All Seeing (Baseer), for all His servants
If they argue with you, say, “I have submitted myself to God, and so have those who follow me.” To those who were given the Scripture and the unlettered, ask, “Have you submitted?” If they submit, they are guided, but if they turn away, your duty is only to convey the message. God is Observant of the beings.
If they argue with you, say, 'I have surrendered myself to God, and those who follow me.' And say to those who were given the Scripture, and to the unlearned, 'Have you surrendered?' If they have surrendered, then they are guided; but if they turn away, then your duty is to convey. God is Seeing of the servants
So if they argue with you, say, "I have submitted myself to Allah [in Islam], and [so have] those who follow me." And say to those who were given the Scripture and [to] the unlearned, "Have you submitted yourselves?" And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants
And if they dispute with you, then say, 'I have submitted my face to God, and whoever follows me.' And say to those who have been given the Book, and the illiterate ones, 'Have you submitted?' Then if they have submitted, then surely, they are guided; But if they turn away, then only upon you is the communication, and God sees the servants.
So if they dispute with thee, say: "I have submitted My whole self to God and so have those who follow me." And say to the People of the Book and to those who are unlearned: "Do ye (also) submit yourselves?" If they do, they are in right guidance, but if they turn back, Thy duty is to convey the Message; and in God's sight are (all) His servants
So if they dispute with thee, say: "I have submitted My whole self to Allah and so have those who follow me." And say to the People of the Book and to those who are unlearned: "Do ye (also) submit yourselves?" If they do, they are in right guidance, but if they turn back, Thy duty is to convey the Message; and in Allah's sight are (all) His servants
3
Kingdom granted to another People
إِنَّ ٱلَّذِینَ یَكۡفُرُونَ بِءَایَـٰتِ ٱللَّهِ وَیَقۡتُلُونَ ٱلنَّبِیِّـۧنَ بِغَیۡرِ حَقࣲّ وَیَقۡتُلُونَ ٱلَّذِینَ یَأۡمُرُونَ بِٱلۡقِسۡطِ مِنَ ٱلنَّاسِ فَبَشِّرۡهُم بِعَذَابٍ أَلِیمٍ ٢١
Give news of agonizing torment to those who ignore God’s revelations, who unjustifiably kill prophets, who kill those who command that justice is done
Surely! Those who disbelieve in the Verses of Allah, kill the prophets without right, and kill those people who command with justice; then give them tidings of a painful punishment.
Verily those who disbelieve in the revelations of Allah and slay the prophets without justice and slay those among men who command equity thou unto them a torment afflictive
To those who deny the signs of God, and slay the apostles unjustly, and slay the upholders of justice, give news of painful punishment
As for those who deny the existence of Allah in His signs (the manifestations of His Names), and kill the Nabis against the will of the Reality, and kill those who enjoin justice, give them the tidings of a severe suffering!
As for those who reject Allah´s Signs, and kill the Prophets without any right to do so, and kill those who command justice, give them news of a painful punishment.
Those who defy Allah’s signs and kill the prophets unjustly, and kill those who call for justice from among the people, inform them of a painful punishment
Those who disbelieve in the Revelations of God, and frequently kill the Prophets (sent to them) against all right, and who kill those who advocate and try to establish equity and justice – give them the glad tidings of a painful punishment
Surely, those who deny the Messages of Allah and seek to kill the Prophets without a just cause and slay those among the people who enjoin equity and justice, announce to them a grievous punishment
Those who disbelieve in the signs of God and slay the Prophets without right, and slay such men as bid to justice -- do thou give them the good tidings of a painful chastisement
Those who disbelieve in God’s signs and kill the prophets unjustly and kill those among the people who order to justice, warn them of a painful punishment.
Let those who choose to disbelieve in the revelations of the Lord and wrongfully kill the Prophets of God (and slay those who promote justice), know that an awful punishment is waiting for them
As for those who reject the signs of God in defiance of right, who slay the Prophets, and slay those who teach just dealing with humanity, announce to them a terrible penalty
Indeed, those who deny Allah’s signs and unjustifiably kill the prophets and kill those of mankind who command to justice—give them glad tidings of a painful punishment.
Verily, those who disbelieve in God's signs, and kill the prophets without right, and kill those from among men, who bid what is just,- to them give the glad tidings of grievous woe
Those who disbelieve in the signs of Allah, and wrongfully martyr the Prophets, and slay people who enjoin justice - so give them the glad tidings of a painful punishment
Truly those who disbelieve in the signs of Allah and kill the prophets for no right and kill those who command to the uprightness from the mankind, then give glad tidings to them of a painful punishment.
And unto those who believe not in the signs of God, and slay the prophets without a cause, and put those men to death who teach justice; denounce unto them a painful punishment
Verily, those who disbelieve in Allah´s revelations, and kill the prophets wrongfully, and kill those from among mankind who bid what is just, promise them a grievous woe
Those who disbelieve the verses of Allah and slay the Prophets unjustly, and slay those who bid to justice give them the glad tidings of a painful punishment
But to those who believe not in the signs of God, and unjustly slay the prophets, and slay those men who enjoin uprightness, - announce an afflictive chastisement
Verily, those who disbelieve in the Ayaat of Allah, and kill the Prophets without right, and kill those amongst mankind who order justice — so give them the good news of a grievous punishment
Truly, those who are ungrateful for the signs of God and kill the Prophets without right and kill those who command to equity from among humanity, then, give thou to them the good tidings of a painful punishment.
Truly, for those who won’t believe in Allah’s signs and wrongfully kill the prophets and kill people who believe in justice for all, announce a horrible penalty.
Give a warning to those who deny Allah’s revelations, who slay the Prophets without any justification, and who kill those from among the people who enjoin justice, that there is a painful punishment for them
Give those who refuse to follow the directives of Allah, who slay the Prophets unjustly, and who slay those who enjoin justice, give them glad tidings of a grievous chastisement
Those who disbelieve in the messages of Allah and would slay the prophets unjustly and slay those among men who enjoin justice, announce to them a painful chastisement
Convey the news of a painful punishment to those who do not believe in the signs of Allah and slay the prophets without having the right to do so and slay those who enjoin justice from among human beings.
Those indeed who suppress/deny Allah's revelations/signs, and unjustly kill the Prophets, and kill from among the people those who enjoin justice — to them forebode a painful punishment
Certainly, those who deny the Revelations of Allah and kill the Prophets unjustly, and also kill those of the people who enjoin equity and justice, announce to them the news of a grievous torment
Those who reject God's revelations and kill the prophets unjustly, and kill those who order justice from amongst the people; inform them of a painful retribution
Those who reject the revelations of God and kill the prophets without right, and kill those who order justice from among the people; inform them of a painful retribution.
Those who reject the revelations of God and kill the prophets without right, and kill those who order justice from among the people; inform them of a painful retribution.
That those who disbelieve with God's signs/verses , and kill the prophets, without right , and they kill those who order/command with the just/equitable from the people, so announce good news to them with a painful torture
Verily, as for those who deny the truth of God's messages, and slay the prophets against all right, and slay people who enjoin equity - announce unto them a grievous chastisement
Surely (the ones) who disbelieve in the signs of Allah, and kill the Prophets untruthfully, and kill the ones of mankind who command for equity, then give them the tidings (Literally: the good tidings) of a painful torment
Lo! those who disbelieve the revelations of Allah, and slay the prophets wrongfully, and slay those of mankind who enjoin equity: promise them a painful doom
Warn those who deny the revelations of God and unjustly slay the Prophets and those who call people to be just, that they will suffer a painful torment
Surely, those who reject the verses of Allah and slay the prophets unjustly, and slay those of the people who bid justice, give them ‘the good news‘ of a painful punishment
Indeed, those who give no credence to the signs of Allâh, kill the ‘Prophets’ unjustly, and slay those among men who enjoin justice - give them the tidings of extremely painful chastisement (that awaits them in the ‘Hereafter’).
Give the news of a torturous torment to those who rejected the revelations of Allah, killed the prophets against all right (and reason), and killed others who enjoined just dealings
Indeed, those who refuse to give credence to the Revelation Knowledge which We have revealed, kill the Prophets wrongfully, and slay those among men who enjoin justice - break the news to them that a painful punishment awaits them (in the Hereafter).
Indeed those who disregard Allah’s revelations and visible signs and in defiance of Allah wrongfully kill His Prophets and those who enjoin righteousness, they shall be miserably disappointed of their expectations. Announce to them, O Muhammad, the coming of a grievous punishment
Those who reject Allah’s verses, unlawfully killed the prophets and killed those who enjoined justice, give them the good news of painful punishment.
Indeed, those who deny Allah’s signs, kill the prophets unjustly, and kill people who stand up for justice—give them good news of a painful punishment.
Those who reject the signs of Allah and kill the prophets without justification and kill those who command justice amongst people, announce to them a painful punishment.
Those that deny God‘s revelations, and slay the prophets unjustly, and kill those among the people who preach fair dealing ― warn them of a woeful scourge
Those who have rejected GOD's revelations, and killed the prophets unjustly, and killed those who advocated justice among the people, promise them a painful retribution.
Tell those who deny God's revelations, who wrongfully kill prophets and kill those who call for justice, that they will have painful punishment.
Tell those who deny God's revelations, who wrongfully kill prophets and kill those who call for justice, that they will have a painful punishment.
Surely those who disbelieved with Allah’s verses, and kill the prophets without right, and kill who command with the equity among the people. So, preach them with painful torment.
Verily, those who disbelieve in the Signs of Allah and slay the prophets unjustly and slay those, of people, who enjoin equity, give tidings to them of a painful chastisement
Those who deny God's revelations, and slay the Prophets against all right and slay people who enjoin equity among all people: promise them a painful suffering.
Those who reject the Message of Allah, and wrongfully kill the Prophets or their Mission by mixing Truth with falsehood, and kill the advocates of justice in the society, promise them grievous retribution
Surely (as for) those who disbelieve in the communications of Allah and slay the prophets unjustly and slay those among men who enjoin justice, announce to them a painful chastisement
Surely, those who deny the signs of ALLAH and seek to slay the Prophets unjustly and seek to slay such men as enjoin equity - announce to them a painful punishment
Truly those who disbelieve in God’s signs and kill the prophets without right, and kill those who enjoin justice among mankind: give them glad tidings of a painful punishment
Verily, those who deny the Signs of Allah, and without (any justice or) right kill prophets, and kill those who teach just dealing with Mankind, tell them about a grievous penalty
Give news to those who deny God’s revelations, kill the Prophets without right, and kill those who advocate for justice, of a severe punishment.
As for those who defy God's revelations, and kill the prophets unjustly, and kill those who advocate justice among the people—promise them a painful retribution
Those who disbelieve in the signs of Allah and kill the prophets without right and kill those who order justice from among the people - give them tidings of a painful punishment
Indeed, those who disbelieve in God's signs, and kill the prophets without right, and kill those among men, who bid what is just, to them give the glad tidings of painful punishment.
As to those who deny the Signs of God and in defiance of right, slay the prophets, and slay those who teach just dealing with mankind, announce to them a grievous penalty
As to those who deny the Signs of Allah and in defiance of right, slay the prophets, and slay those who teach just dealing with mankind, announce to them a grievous penalty
أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ حَبِطَتۡ أَعۡمَـٰلُهُمۡ فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِ وَمَا لَهُم مِّن نَّـٰصِرِینَ ٢٢
the deeds of such people will come to nothing in this world and in the next and no one will help them
They are those whose works will be lost in this world and in the Hereafter, and they will have no helpers.
These are they whose works have Come to naught in the world and the Hereafter, nor have they helpers
Their good deeds will be wasted in this world and in the next, and none will they have to help them
They are the ones whose deeds will be worthless both in this world and the eternal life to come. There will be no helpers for them.
They are the ones whose actions come to nothing in this world or the Next World. They will have no helpers.
They are the ones whose works have failed in this world and the Hereafter, and they will have no helpers
Those are the ones whose works have been wasted in both this world and the Hereafter, and they have no helpers (to restore their works to their benefit and save them from punishment)
It is they whose deeds go in vain in this world and in the Hereafter, and they shall have none to help them
their works have failed in this world and the next; they have no helpers
They are those whose works become useless in this world and in the Hereafter, and they have no helpers.
Such are people who have nullified their good deeds and will not find any help in Hereafter
They are those whose works will not bear fruit in the present, nor in the hereafter, nor will they have anyone to help
Those are the ones whose deeds were nullified in the Earlier (Life) and the Hereafter, for they have no helpers.
These are they whose works are void in this world and the next, and helpers have they none
They are those whose deeds are wasted in this world and in the Hereafter; and they do not have any aides
It is those whose deeds have gone in vain in this world and in the hereafter and there are no helpers for them.
These are they whose works perish in this world, and in that which is to come; and they shall have none to help them
These are they whose works are void in this world and the Hereafter, and they have no helpers
Their works shall be annulled in this world and in the Everlasting Life, and there shall be none to help them
These are they whose works come to nought in this world, and in the next; and none shall they have to help them
They are those whose works stand lost in this world and the Hereafter and (there is) not for them (any one) out of the helpers
Those, those are they whose actions were fruitless in the present and the world to come. And for them there is no one who helps.
Their deeds will mean nothing in this world and in the hereafter. They will have no helpers.
They are the ones whose deeds will become void in this world and in the Hereafter, and they will have no helpers
These are the people whose works have gone to waste in this world and in the World to Come. They have none to help them
Those are they whose works will be of no avail in this world and the Hereafter, and they will have no helpers
Those are the persons whose deeds have become fruitless in the world and the hereafter, and they have no helpers.
Those are the ones whose deeds have become null and void, in this world and in the other. And they have none to help.h
They are the ones whose works have become void both in this world and in the Hereafter. And they shall have no helpers
These are the ones whose works will be lost in this world, and in the Hereafter they will have no supporters
These are the ones whose works will be lost in this world, and in the Hereafter they will have no supporters.
These are the ones whose works will be lost in this world, and in the Hereafter they will have no supporters.
Those are whose deeds (were) wasted in the present world , and the end/other life, and (there is) none for them from (a) savior/victoriors
It is they whose works shall come to nought both in this world and in the life to come; and they shall have none to succour them
Those are they whose deeds have been frustrated in the present (life) (Literally: the lowly life i.e., the life of this world) and the Hereafter, and in no way do they have any vindicators
Those are they whose works have failed in the world and the Hereafter; and they have no helpers
The deeds of such people are made devoid of all virtue in both this life and the life to come. There will be no one to help them
Those are the ones whose deeds have gone to waste in this world and in the Hereafter. For them there are no helpers
Those are the ones whose deeds have become null and void in this ‘worldly life’, and in the ‘Hereafter’. There will be none to give them help.
Such are the ones whose deeds have lost all their worth in this life, as well as in the life to come. They will have no helpers
They are the ones whose deeds have been nullified in this worldly life, as well as in the Hereafter. And for them there will be no helpers.
These are they whose deeds and moral actions shall come to be devoid of value here and Hereafter, and no one shall afford them help
Their deeds will prove to be worthless in this world and the Hereafter, and they’ll have no one to help them.
They are the ones whose deeds are wasted in this world and the Hereafter. And they will have no helpers.
They are the ones whose work will be wasted in this world and in the hereafter and they have no helpers.
Their works shall come to nothing in this world and in the world to come, and there shall be none to help them
Their works have been nullified, both in this life and in the Hereafter, and they will have no helpers.
Their works have failed both in this world and in the Hereafter, and they have no one to rescue them.
Their works have failed in this world and the Hereafter, and they have no one to rescue them.
Those whose works had been inhibited, in the Dunya (This world or life) and in the Hereafter; and none for them from supporters.
They are those whose works come to nothing in this world and in the next, and they will have no helpers
It is they whose works shall come to nothing in this world and in the life to come; and they shall have none to help them.
They are the people whose doings shall be nullified in this world and in the Hereafter, and they will have no helpers at all
Those are they whose works shall become null in this world as well as the hereafter, and they shall have no helpers
Those are they whose deed shall come to naught in this world and in the next, and they shall have no helpers
They are those whose deeds have come to naught in this world and in the Hereafter, and they shall have no helpers
They are those whose works will bear no fruit in this world and in the Hereafter, nor will they have anyone to help
Their deeds will be rendered worthless in this world and the Hereafter, and they will have no helpers.
They are those whose deeds will come to nothing, in this world and in the Hereafter; and they will have no saviors
They are the ones whose deeds have become worthless in this world and the Hereafter, and for them there will be no helpers
Those are the ones whose works are void in the world and the hereafter, and they have no helpers.
They are those whose works will bear no fruit in this world and in the Hereafter nor will they have anyone to help
They are those whose works will bear no fruit in this world and in the Hereafter nor will they have anyone to help
أَلَمۡ تَرَ إِلَى ٱلَّذِینَ أُوتُوا۟ نَصِیبࣰا مِّنَ ٱلۡكِتَـٰبِ یُدۡعَوۡنَ إِلَىٰ كِتَـٰبِ ٱللَّهِ لِیَحۡكُمَ بَیۡنَهُمۡ ثُمَّ یَتَوَلَّىٰ فَرِیقࣱ مِّنۡهُمۡ وَهُم مُّعۡرِضُونَ ٢٣
Have you considered those who were given a share of the Scripture? When they are asked to accept judgement from God’s Scripture, some of them turn their backs and walk away, all because they declare
Have you not seen those who have been given a portion of the Scripture? When they are invited to the book of Allah to settle their disputes, a party from them turns away, and they are averse.
Hast thou not observed those vouchsafed a portion of the Book called to the Book of Allah that it may judge between them? Then a party of them turn away and they are backslider
Have you not seen the people who have received a part of Revelation who are called to the Book of God that it may judge (in their disputes) between them? But some, being averse turn away
Have you not seen those who were given a share of the revealed knowledge; they are invited to the revelation of Allah, that a judgment be made between them, but then some of them turn away and leave.
Do you not see those who have been given a portion of the Book being invited to let Allah´s Book be the judge between them? But then a group of them turn away.
Have you not regarded those who were given a share of the Book, who are summoned to the Book of Allah in order that it may judge between them, whereat a part of them refuse to comply and they are disregardful
Do you not consider those who were given a portion from the Book? They are called to the Book of God to judge between them, and then, (after the judgment was given,) a party of them turn away in aversion
Have you not considered (the case of) those who were given a portion of the Scripture? When they are called to the Book of Allah (the Qur'an) that it may judge between them, yet a party of them turn away in sheer aversion
Hast thou not regarded those who were given a portion of the Book, being called to the Book of God, that it might decide between them, and then a party of them turned away, swerving aside
Have you not seen those who were given some benefit of the book? They are invited to God's book to judge between them (in their disputes), then a group of them turned away and they opposed.
Can you believe the behavior of some of those who have inherited only a portion of the Divine Book? When you offer them the whole Book, so that they use as a mean of guidance in their lives, they simply turn away in challenging God’s wisdom
Have you not turned your vision to those who have been given a part of the Book? They are invited to the Book of God to settle their disputes, but a group of them turn back and decline
Have yousg not seen those who were brought a share of the Scripture, being called to the Scripture of Allah to judge between them, then a group of them turn away in disregard?
Did ye not see those who have been given a portion of the Book? they were called unto the Book of God to decide between them; and then a sect of them turned their backs and turned away;
Did you not see them who have received a part of the Book - when called towards the Book of Allah for judging between them, a group of them opposes it and turns away
Have you not seen those who were given a share from the book. They are called to the book of Allah so that it may judge between them but then a party of them turn their backs while they turn their sides in arrogance.
Hast thou not observed those unto whom part of the scripture was given? They were called unto the book of God, that it might judge between them; then some of them turned their backs, and retired afar off
Did you not see those who have been given a portion of the Book? They called on the Book of Allah to decide disputes between them; and then a sect of them turned their backs and opposes it
Have you not seen those who have received a portion of the Book being called to the Book of Allah, that it might judge between them, and some turned away, swerving aside
Hast thou not marked those who have received a portion of the Scriptures, when they are summoned to the Book of God, that it may settle their differences? Then did a part of them turn back, and withdrew far off
Didn’t you see towards those who were given a portion from Al-Kitab? They are invited to the Book of Allah so that it may pronounce judgement amongst them; then turns away a group amongst them and they (are) deviators
Hast thou not considered those who were given a share of the Book? They are called to the Book of God to give judgment between them. Again, a group of people among them turn away and they, they are ones who turn aside.
Are you not aware of those who had been given a portion of Scriptures? They were entrusted to let Allah’s Book dictate their law. Some of them rejected it, being in opposition.
Have you not seen the behavior of those (Jews) who have been given a portion of the Book? When they are invited to settle their disputes according to the Book of Allah, some of them turn back and decline
Have you not noticed those who have been given a portion of the Book? Whenever their learned men are summoned to the Book of Allah to judge the differences between them, a party of them turns away in aversion
Hast thou not seen those who are given a portion of the Book? They are invited to the Book of Allah that it may decide between them, then a party of them turn back and they withdraw
Did you not consider those who were given a part of the book? (When) they are called towards the book of Allah that it may decide between them, then a sect of them turn back and they keep away.
Have you not seen those who have been given a share from the Book? They are called upon to refer to the Book of Allah to settle things among themselves. A section of them then back out and turn hostile
Have you not seen those who were given a portion of (the knowledge of) the Book? They are invited towards the Book of Allah, so that it (the Book) gives judgment (on disputes) amongst them. Then, a party of them turn away and it is they who deviate
Did you not see those who were given a portion of the Scripture being invited to God's Scripture to judge between them, then a group of them turns away while they are advers
Did you not see those who were given a portion of the Book being invited to the Book of God to judge between them, then a group of them turns away while they are adverse?
Did you not note those who were given a portion of the Book being invited to the Book of God to judge between them, then a group of them turns away while they are adverse?
Did you not see/understand to those who were given a share/fortune from The Book , they are being called to God's Book to judge/rule between them, then a group from them turns away, and they are objecting/opposing
Art thou not aware of those who have been granted their share of revelation [aforetime]? They have been called upon to let God's writ be their law - and yet some of them turn away [from it] in their obstinacy
Have you not regarded the ones who were brought an assignment of the Book, being called to the Book of Allah, that it may judge between them? Thereafter a group of them turn back, and they are veering away (from it)
Hast thou not seen how those who have received a portion of the Scripture invoke the Scripture of Allah (in their disputes) that it may judge between them; then a faction of them turn away, being opposed (to it)
(Muhammad), consider those who have received a share of the Book. When they refer to the Book in order to judge amongst themselves, a group of them turn away with disregar
Did you not observe those who have been given a share from the Book? They are invited to the Book of Allah, so that it may decide between them. Then, a group from them goes back, turning their faces away
Have you not considered, (O’ Muhammad), those who were given a portion of the ‘Scripture’? They invoke the ‘Scripture’ of Allâh, (the 'Qur’ān'), in order to judge between them, and then a party of them turns away from it in a repulsive manner.
(Oh prophet), haven´t you seen those who were given their share of the scriptures? They are being invited towards the book of Allah so the disputes between them could be settled. But a faction of them turns away (in disbelief) and evades
Have you not seen those who were given a portion of the Scripture?. Yet when they are called to the Book of Allâh (the Qur’ān) in order to judge between them, a party of them turns away from It (in a very repulsive manner).
Have you not seen, O Muhammad, the disposition of those who had their share of the Book and divine knowledge, how evasive they are! When the Quran is chosen as the arbiter in a dispute to settle all matters of difference, some of them pay no attention
Haven’t you seen those who have been given a share of the Book? When they are referred to the Book of Allah to judge between themselves, a group turns away, stubbornly resisting.
Have you not seen those who were given a portion of the Scriptures? Yet when they are invited to the Book of Allah to settle their disputes, some of them turn away heedlessly.
What do you make of those who received a portion of the book being called to the book of Allah to judge between them, then a party amongst them turned away in opposition?
Do but consider those who have received a portion of the Book: when they are called on to accept the judgement of God‘s Book, some turn their backs and pay no heed
Have you noted those who were given part of the scripture, and how they are invited to uphold this scripture of GOD, and apply it to their own lives, then some of them turn away in aversion?
Have you thought about those who were given a portion of the Book? They were asked to accept judgment according to God's Book, some of them being unreasonably stubborn, turned away
Have you thought about those who were given a portion of the Book? They were asked to accept judgment according to God's Book, some of them being unreasonably stubborn, turned away
Have you not seen those who were given a share among the Book, they are calling to Allah’s Book to judge between them; then a team from them turn away, and they are averters.
Have you not seen those who have been given a portion of the Book ? They are invited to the book of Allah that it may judge between them, then a group of them turn back, while they are opponent
Have you considered the case of those who have received a share of revelation? When they are called upon to accept the judgement of God's book in their affairs, some of them turn away and pay no heed.
Have you noted those who were given guidance through the previous Scriptures? When they are invited to uphold this Book of Allah, to judge their disputes and apply it in their lives, a party among them declines and turns away
Have you not considered those (Jews) who are given a portion of the Book? They are invited to the Book of Allah that it might decide between them, then a part of them turn back and they withdraw
Hast thou not seen those who have been given their portion of the Book? They are called to the Book of ALLAH that it may judge between them, but a party of them turn away in aversion
Hast thou not considered those who were given a portion of the Book, [being] called to the Book of God that it may judge between them. Then a group among them turned away
Have you not turned your sight to those who have been given a portion of the Book? They are invited to the Book of Allah, to settle their disagreement, but a party of them turned back and declined
Did you consider those who were given a portion of the Scripture? They were invited to the Book of God to judge between them, yet a group of them turned away in defiance.
Have you not considered those who were given a share of the Scripture, as they were called to the Scripture of God to arbitrate between them; then some of them turned back, and declined
Do you not consider, [O Muhammad], those who were given a portion of the Scripture? They are invited to the Scripture of Allah that it should arbitrate between them; then a party of them turns away, and they are refusing
Did you not see those who have been given a portion of the Book? They were called unto the Book of God that it may judge between them; then a party of them turn away and they are those who turn away;
Hast thou not turned Thy vision to those who have been given a portion of the Book? They are invited to the Book of God, to settle their dispute, but a party of them Turn back and decline (The arbitration)
Hast thou not turned Thy vision to those who have been given a portion of the Book? They are invited to the Book of Allah, to settle their dispute, but a party of them Turn back and decline (The arbitration)
ذَ ٰلِكَ بِأَنَّهُمۡ قَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّاۤ أَیَّامࣰا مَّعۡدُودَ ٰتࣲۖ وَغَرَّهُمۡ فِی دِینِهِم مَّا كَانُوا۟ یَفۡتَرُونَ ٢٤
‘The Fire will only touch us for a limited number of days.’ The lies they have invented have led them astray in their own religion
This is because they say: “The fire shall not touch us but for few days." And they deceive them in their religion by what they used to invent.
That is because they say, the Fire shall touch us not save for a few days numbered. And there had deluded them in their religion that which they have been fabricating
For they say: "The Fire will not touch us for more than a few days." They have been deceived by the lies they have themselves fabricated, and stray from their faith
This is because they think, “The fire will not touch us except for numbered days.” Their invented delusive belief is a betrayal to their religion.
That is because they say, ´The Fire will only touch us for a number of days.´ Their inventions have deluded them in their deen.
That is because they say, ‘The Fire shall not touch us except for a number of days,’ and they have been misled in their religion by what they used to fabricate
(They venture to do so) because they claim: "The Fire will not touch us at all, except for a certain number of days." (The false beliefs) that they used to invent have deluded them in their religion
They do so because they say, `The Fire will not (even) brush us except for a limited number of days.' (Their own lies) that they used to forge have deluded them in the matter of their faith
That, because they said, 'The Fire shall not touch us, except for a number of days'; and the lies they forged has deluded them in their religion
This is because they say: “The fire will never touch us except for a few days.” And what they were fabricating deceived them in their way of life (religion).
The reason for their carelessness is they are deceived by their fabrication that: “The punishment of the Hellfire will be only for a short period of time!”
This is because they say, “The fire will not touch us but for a few number of days.” But their delusions deceive them as to the way
That is because they said, “The Fire will not touch us except for a limited number of days.” But they have been deceived in their religion by whatever they fabricated.
that is because they say the fire shall not touch us save for a certain number of days. But that deceived them in their religion which they had invented
They dared to do this because they say, “The fire will definitely not touch us except for a certain number of days”; and they are deceived in their religion by the lies they fabricated
That is so because they said, “The fire will never touch us except for days numbered.” And all that they used to contrive deluded them in their religion.
This they did because they said, the fire of hell shall by no means touch us, but for a certain number of days: And that which they had falsly devised, hath deceived them in their religion
That is because they say, "The fire shall not touch us save for a certain number of days." But that which they had invented in their religion deceived them
For they say: 'The Fire will not touch us except for a certain number of days. ' And the lies they forged have deluded them in their religion
This - because they said, "The fire shall by no means touch us, but for certain days:" - Their own devices have deceived them in their religion
This is because they said: “The Fire shall not touch us except for the days numbered. And has deceived them, about their religion, whatever forgeries they were committing
That is because they said: The fire will not touch us but for numbered days. And they were deluded in their way of life by what they had been devising.
That is because they [the unfaithful Jews] claim, “The fire will not touch us except for a certain number of days.” They have invented false beliefs that cause them to betray their own religion.
This is because they say: "The fire of Hell shall not touch us; even if it does, it will be for a few days." In their religion they are deceived by their own self-invented beliefs
This is because they say: ´The fire of Hell shall not touch us except for a limited number of days.´ The false beliefs which they have forged have deluded them in their faith
This is because they say: The Fire shall not touch us but for a few days; and that which they forge deceives them regarding their religion
That is because they say, "The fire shall not touch us except for a certain number of days." And that which they have forged deceives them in their religion.
That is indeed because they say, "The Fire shall touch us not, but for a few days." And what they fabricated in their religion, deluded their own selves.
This (courage to deviate) is because they say: ‘The Fire of Hell will not touch us except for a few numbered days.’ And the lies that they invent (about Allah) have deluded them with regard to their din (religion)
That is because they said: "The Fire will not touch us except a few number of days," and they were arrogant by what they invented in their system
That is because they said: "The Fire will not touch us except for a few number of days," and they were arrogant by what they invented in their system.
That is because they said: "The Fire will not touch us except for a few number of days," and they were arrogant by what they invented in their system.
That (is) because they said: "The fire will not/never touch us, except a counted/numbered days/times, and deceived/tempted them in their religion what they were fabricating
simply because they claim, "The fire will most certainly not touch us for more than a limited number of days": and thus the false beliefs which they invented have [in time] caused them to betray their faith
That (is) for that they said, "The Fire will never touch us, except for a (prescribed) number of days." And whatever (lies) they used to fabricate deluded them in their religion
That is because they say: The Fire will not touch us save for a certain number of days. That which they used to invent hath deceived them regarding their religion
because of their belief that the fire will only touch them for a few days. This fabricated belief has deceived them in matters of their religion
That is because they have said: .The Fire shall not touch us except for a few days. Thus they are deceived in their faith by what they themselves used to invent
That is because they say: "Never will the Fire touch us except for certain number of days;" and because they were deluded in their belief by (the fabricated myths) which they used to mythologize.
That is so because they say, "The fire (of hell) will not touch us, except for a few days." That, which they (forged and) fabricated in their religion, duped them
That is because they say: ‘Never will the Fire touch us except for a few days.’ They have been deluded in their belief by their wishful lying.
They imagine falsely and then exclaim: "Fire will not touch us but for a certain number of days." They attribute this forgery to their religion, and consequently deceived their own mind's eyes
That is because they said, “We will be in Hellfire only for a few days.” The lies they used to make about their religion have deceived them.
This is because they say, “The Fire will not touch us except for a few days.” They have been deceived in their faith by their wishful lying.
This is because they say: The fire will only touch us a limited number of days. And their inventions mislead them in their religion.
For they declare: ‘We shall endure the Fire for a few days only.‘ In their religion they are deceived by their own lies
This is because they said, "The hellfire will not touch us, except for a few days." They were thus deceived in their religion by their own fabrications.
just because they declared, "We will only be in Hell for a few days." The lies they had fabricated caused them to betray their faith.
just because they declared, "We will only be in Hell for a few days." The lies they had fabricated caused them to betray their faith.
That is because they said, “The Fire will not touch us except for counted days.” And deluded them in their religion, what they were slandering.
This is because they said: ' The Fire shall not touch us but for a number of days'. That which they were forging has deceived them in their religion
For they claim: “The fire will most certainly not touch us save for a limited number of days.†They are deceived in their own faith by the false beliefs they used to invent.
This is because they say that the Fire will not touch them but only for a few days. See, how that which they used to invent has deceived them in their own religion
This is because they say: The fire shall not touch us but for a few days; and what they have forged deceives them in the matter of their religion
That is because they say, `The Fire shall not touch us except for a limited number of days.' And what they used to forge has deceived them regarding their religion
That is because they say, “The Fire will not touch us save for days numbered.” That which they used to fabricate has deluded them in their religion
This is because they say: "The Fire shall not touch us but for a few numbered days:" For their (own) lies, (they) deceive them(selves) about their own religion
This is because they say, “The Fire will touch us only for a number of days.” What they used to invent deceived them in their religion.
That is because they said, 'The Fire will not touch us except for a limited number of days.' They have been misled in their religion by the lies they fabricated
That is because they say, "Never will the Fire touch us except for [a few] numbered days," and [because] they were deluded in their religion by what they were inventing
That is because they say, 'The fire shall not touch us, except for a number of days'; and what they used to forge deceived them in their religion.
This because they say: "The Fire shall not touch us but for a few numbered days": For their forgeries deceive them as to their own religion
This because they say: "The Fire shall not touch us but for a few numbered days": For their forgeries deceive them as to their own religion
فَكَیۡفَ إِذَا جَمَعۡنَـٰهُمۡ لِیَوۡمࣲ لَّا رَیۡبَ فِیهِ وَوُفِّیَتۡ كُلُّ نَفۡسࣲ مَّا كَسَبَتۡ وَهُمۡ لَا یُظۡلَمُونَ ٢٥
How will they fare when We gather them together for a Day of which there is no doubt, when every soul will be paid in full for what it has done, and they will not be wronged
What (will it be) when We will gather them together on a Day (there is) no doubt in it, every one will be paid (for) what they have earned, and none will be dealt unjustly?
How shall it be then, when we shall gather them on the Day whereof there is no doubt, and every soul shall be repaid in full that which it hath earned, and they shall not be wronged
How shall it be when We gather them together on a day that is certain to come, when each will receive his reward without (favour or) wrong
So how will it (their state) be when we gather them together in a period that is sure to come, and the results of their deeds are given without any injustice!
But how will it be when We gather them all together for a Day about which there is no doubt? Every self will be paid in full for what it earned. They will not be wronged.
But how will it be [with them] when We gather them on a day in which there is no doubt, and every soul shall be recompensed fully for what it has earned, and they will not be wronged
How then will they fare when We gather them all together for a (terrible) Day about (the coming of) which there is no doubt, and when every soul will be repaid in full for what it earned (while in the world), and none will be wronged
Then how (will they fare) when We gather them together for the Day about (the advent of) which there is no doubt, and (when) every soul shall be paid in full for what it has accomplished, and they shall not be dealt with unjustly
But how will it be, when We gather them for a day whereon is no doubt, and every soul shall be paid in full what it has earned, and they shall not be wronged
And how will it be when We gather them on a day that there is no doubt in it and every person is paid back (in full) for whatever he has done, and they will not be wronged?
What a surprise they are for, when they are gathered together on the Day of Resurrection which, there is no doubt about it. On that Day, every soul will receive what it has earned and none will be dealt with unjustly
Then how will it be when We gather them together on a day which there is no doubt? And each soul will be paid out exactly what she has earned, without injustice
So how about when We gather them for a day about which there is no doubt, and every single self is paid in full for what it has earned, and they are not dealt with unjustly?
How will it be when we have gathered them together for a day whereof there is no doubt, when each soul shall be paid what it has earned, and they shall not be wronged
So what will be (their state) when We bring all of them together for the Day (of Resurrection) about which there is no doubt; and every soul will be paid back in full for what it has earned, and they will not be wronged
But then how will things go [with them] when We gather them together for a day wherein there is no doubt and every soul will be paid in full for all that it had earned and they will not be wronged in the least.
How then will it be with them, when we shall gather them together at the day of judgment, of which there is no doubt; and every soul shall be paid that which it hath gained, neither shall they be treated unjustly
How will it be when we have gathered them together on a Day whereof there is no doubt, when each soul shall be paid what it has earned in full, and they shall not be wronged
How will it be when We gather them for a Day in which there is no doubt, when every soul will be given what it has earned and they will not be wronged
But how, when we shall assemble them together for the day of (which) whose coming there is no doubt, and when every soul shall be paid what it hath earned, and they shall not be wronged
So how (will it be) when We gathered them for the Day about which there is no doubt, and was paid in full every soul whatever she earned and they would not be subjected to unjust behaviour
How then will it be when We gathered them on a Day, there is no doubt in it? The account of every soul will be paid in full for what it earned and they, they will not be wronged?
How will it go when We assemble them on a day about which is no doubt. Every soul will be fully paid for what it has done. No one will be cheated.
What will they do when We will gather them together on the Day which is sure to come, when every soul will be given what it has earned and there shall be no injustice
How, then, will they fare when We shall gather them all together to witness the Day about (the coming of) which there is no doubt, and when every human being shall be repaid in full for what he has done, and none shall be wronged
Then how will it be when We gather them together on a day about which there is no doubt. And every soul shall be fully paid what it has earned, and they shall not be wronged
So how will it be when We will gather them on a day, about which there is no doubt, and every soul will be paid in full for that which it earned and injustice will not be done to them.
What then when on that Day — in the occurrence of which there is no doubt — We will gather them together, when every soul will be given what it earned and when none of them shall be wronged?
So, what will be their plight when We shall assemble all of them together on the Day in (the happening of) which there is no doubt, and everyone will be paid back in full for whatever (deeds) he has earned, and no injustice will be done to them
How shall it be when We gather them on the Day in which there is no doubt; and every soul shall receive what it has earned, and they will not be wronged
How shall it be when We gather them on the Day in which there is no doubt; and every soul shall receive what it has earned, and they will not be wronged.
How shall it be when We gather them on the Day in which there is no doubt; and every soul shall receive what it has earned, and they will not be wronged.
So how (is it) if We gathered/collected them to a day/time (there is) no doubt/suspicion in it, and every self was fulfilled what it earned/acquired , and they are not being caused injustice to/oppressed
How, then, [will they fare] when We shall gather them all together to witness the Day about [the coming of] which there is no doubt, and every human being shall be repaid in full for what he has done, and none shall be wronged
So, how (will it be) when We have gathered them for a Day. There is no suspicion about it, and every self will be paid in full whatever it has earned, and they will not be done an injustice
How (will it be with them) when We have brought them all together to a Day of which there is no doubt, when every soul will be paid in full what it hath earned, and they will not be wronged
What will happen to their belief when We bring them together on the Inevitable Day when every soul will be justly recompensed for its deeds
Then, how (will it be) when We will gather them together on a day about which there is no doubt, and everybody will be paid in full for what he has earned, and they shall not be wronged
Then how will it be when We bring them all together to an ‘Inevitable Day’? Each ‘Human self’ will be paid in full according to what it has earned. It will not be wronged.
So how shall it be when We gather them all on the day (of Judgment), about which there is absolutely no doubt. Then, each person shall receive, to the full extent, the rewards (and consequences) he has earned. They shall not be wronged at all
Then how (terrifying) will it be when We bring them all together to an Inevitable Day- when every human person will be paid in full according to what he has earned, and none shall be wronged.
So how will they react when We assemble them on the inevitable Day when each soul shall be requited with what is commensurate with its deeds and they shall not be wronged
How will it be when We gather them on the Day that is certain to come, and everyone is paid in full what they’ve earned without being wronged in the least
But how ˹horrible˺ will it be when We gather them together on the Day about which there is no doubt—when every soul will be paid in full for what it has done, and none will be wronged!
How then when We gather them to a day without doubt and every soul is repaid what it has earned and they will not be wronged?
What will they do when We gather them all together upon a day of which there is no doubt, when every soul will be given what it has earned, with none treated unjustly
How will it be for them, when we summon them on that inevitable day? Each soul will be paid for whatever it earned, without the least injustice.
How then will they feel if we gather them for a definite day, when every soul is repaid as it deserves, and they will not be wronged?
How will it then be when We gather them for a sure Day? And each soul will be compensated for what it earned, and they will not be wronged.?
So, how if We gathered them for a Day there is no doubt in it? And each soul fulfilled what it has earned, and they are not being oppressed?
Then, how (will it be with them) when We shall gather them together for the Day (of judgement) about which there is no doubt, when every one shall be paid in full what the one has earned, and they shall not be dealt with unjustly ?
How, then, will it be with them when We shall gather them all together to witness the Day about which there is no doubt, when every soul will be paid in full what it has earned, and they shall not be wronged?
How will they feel on the Day when We will gather them? The Day about the coming of which there is no doubt. And every person will be paid in full what he or she has earned. No injustice will be done to anyone
Then how will it be when We shall gather them together on a day about which there is no doubt, and every soul shall be fully paid what it has earned, and they shall not be dealt with unjustly
How will it be with them when WE will gather them together on the Day about which there is no doubt; and when every soul will be paid in full what it has earned, and they shall not be wronged
How shall it be when We gather them unto a Day in which there is no doubt, and every soul will be paid in full for what it earned, and they shall not be wronged
But how (will they do) when We gather them together on a Day (the Day of Judgment) about which there is no doubt, and each soul will be paid in full just what it has earned, without (favor or) injustice
How will it be when We gather them on an inevitable Day? Each soul will be fully recompensed for what it has earned, and they won’t be treated unjustly.
How about when We gather them for a Day in which there is no doubt, and each soul will be paid in full for what it has earned, and they will not be wronged
So how will it be when We assemble them for a Day about which there is no doubt? And each soul will be compensated [in full for] what it earned, and they will not be wronged
So how will it be when We have gathered them together for a day whereof there is no doubt, and when each soul shall be paid what it has earned, and they shall not be wronged?
But how (will they fare) when we gather them together against a Day about which there is no doubt, and each soul will be paid out just what it has earned, without (favour or injustice)
But how (will they fare) when we gather them together against a day about which there is no doubt, and each soul will be paid out just what it has earned, without (favour or) injustice
قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلۡمُلۡكِ تُؤۡتِی ٱلۡمُلۡكَ مَن تَشَاۤءُ وَتَنزِعُ ٱلۡمُلۡكَ مِمَّن تَشَاۤءُ وَتُعِزُّ مَن تَشَاۤءُ وَتُذِلُّ مَن تَشَاۤءُۖ بِیَدِكَ ٱلۡخَیۡرُۖ إِنَّكَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ٢٦
Say, ‘God, holder of all control, You give control to whoever You will and remove it from whoever You will; You elevate whoever You will and humble whoever You will. All that is good lies in Your hand: You have power over everything
Say (O Muhammad): “O Allah! Lord of the kingdom, You give the kingdom to whom You please, You take away the kingdom from whom You please; You give honor whom You please, You humiliate whom You please; all the good is in Your authority. Surely, You have power over every thing.
Say thou: O Allah! sovereign of the dominion: Thou givest dominion unto whomsoever Thou wilt, and Thou takest away dominion from whomsoever Thou wilt; Thou honourest whomsoever Thou wilt, and Thou abasest whomsoever Thou wilt; and in Thine hand is good. And verily Thou art over every thing Potent
Say: "O Lord of all dominions, You give whom it pleases You the kingdom, and You take away the power from whosoever You will; You exalt whom You please and debase whom You will. All goodness is Yours (entirely). Indeed You have the power over all things
Say, “Allah, the sovereign of all sovereignty... You give sovereignty to whom You will and You take sovereignty away from whom you will. You honor whom You will and You abase whom You will. In Your hand is all good. Certainly, you are Qadir over all things.”
Say, ´O Allah! Master of the Kingdom! You give sovereignty to whoever You will You take sovereignty from whoever You will. You exalt whoever You will You abase whoever You will. All good is in Your hands. You have power over all things.
Say, ‘O Allah, Master of all sovereignty! You give sovereignty to whomever You wish, and strip of sovereignty whomever You wish; You make mighty whomever You wish, and You abase whomever You wish; all good is in Your hand. Indeed You have power over all things
Say: "O God, absolute Master of all dominion! You give dominion to whom You will, and take away dominion from whom You will, and You exalt and honor whom You will, and abase whom You will; in Your hand is all good; surely You have full power over everything
Say, `O Allah! the Lord of all power, You grant power to whomsoever You will and take away power from whomsoever You please, and confer honour and dignity on whomsoever You will and disgrace whomsoever You will. All good lies in Your hand. Verily, You are the Possessor of full power to do all You will
Say: 'O God, Master of the Kingdom, Thou givest the Kingdom to whom Thou wilt, and seizest the Kingdom from whom Thou wilt, Thou exaltest whom Thou wilt, and Thou abasest whom Thou wilt; in Thy hand is the good; Thou art powerful over everything
Say: “God, owner of the rule, You give the rule to anyone You want, You take away the rule from anyone You want, You give honor (and dignity) to anyone You want, and You humiliate (and disgrace) anyone You want, goodness is in Your hands, and You are capable of everything,
Say: “O Lord! Power is yours. You give power to whoever you decide and take power away from whoever you choose. You take whoever you desire to the highest rank and bring down whoever you choose to the lower rank [for a good reason.] All good is at your disposition and you are capable of doing whatever you will.”
Say, “O God, the Lord, the Powerful, You give power to whom You please, and You strip power from whom You please. You honor whom You please, and You bring down whom You please. In Your Hand is all that is good. Indeed, over all things You have power
Saysg, “O Allah, Master of the dominion, You grant dominion to whomever You will and You strip dominion from whomever you will, and You honor whomever you will and You humiliate whomever you will; in Your hand is all goodness. You are indeed All-Powerful over everything.
Say, 'O God, Lord of the kingdom! Thou givest the kingdom to whomsoever Thou pleasest, and strippest the kingdom from whomsoever Thou pleasest; Thou honourest whom Thou pleasest, and abasest whom Thou pleasest; in Thy hand is good. Verily, Thou art mighty over all
Invoke (O dear Prophet Mohammed - peace and blessings be upon him), “O Allah! Owner Of The Kingdom - You bestow the kingdom on whomever You will, and You take back the kingdom from whomever You will; and You give honour to whomever You will, and You humiliate whomever You will; only in Your hand lies all goodness; indeed, You are Able to do all things.”
Say, “O Allah! O The owner of dominion! You give the dominion unto whom You please and take the dominion away from whom You please and You bestow dignity unto whom You please and You humiliate whom You please. In Your hand is the good. Truly You have power over everything.”
Say, O God, who possessest the kingdom; thou givest the kingdom unto whom thou wilt, and thou takest away the kingdom from whom thou wilt: Thou exaltest whom thou wilt, and thou humblest whom thou wilt: In thy had is good, for thou art almighty
Say, "O Allah, Lord of the Kingdom! Thou givestst the kingdom (or power and authority) to whomsoever Thou pleases, and withdraws the kingdom (or power and authority) from whomsoever Thou pleases; Thou honours whom Thou pleases, and abases whom Thou
Say: 'O Allah, Owner of the Kingdom. You give the kingdom to whom You will, and take it away from whom You will, You exalt whom You will and abase whom You will. In Your Hand is good, You have power over all things
SAY: O God, possessor of all power, thou givest power to whom thou wilt, and from whom thou wilt, thou takest it away! Thou raisest up whom thou wilt, and whom thou wilt thou dost abase! In thy hand is good; for thou art over all things potent
Say: “Beloved Allah, Sovereign of the state, You hand over the state whom You think proper and you snatch away the state from whom you think proper. And You bestow honour whomever You think proper and You dishonour whomever You think proper. In Your Hand (lies the control of) the good. Certainly You are All-Capable over every thing
Say: O God! The One Who is Sovereign of Dominion, Thou hast given dominion to whom Thou hast willed, and Thou hast torn away dominion from whom Thou hast willed. Thou hast rendered powerful whom Thou hast willed, and Thou hast abased whom Thou hast willed. In Thy hand is the good. Truly, Thou art Powerful over everything.
Say, “O Allah, Master of Sovereignty, You give power to whom You please, and You strip power from whom You please. You honor whom You please, and You debase whom You please. In Your hand is all goodness. Truly, You have power over all things.
Say: "O Allah! Master of all the Kingship, You give the kingdom to whom You please and take away the kingdom from whomsoever You please; You give honor to whom You please and disgrace whom You please; all the good is in Your hand; surely You have power over everything
Say: ´O Allah, Lord of all dominion! You give dominion to whom You will, and take away dominion from whom You will, and You exalt whom You will, and abase whom You will. In Your Hand is all good. Surely You are All-Power-ful
Say: O Allah, Owner of the Kingdom, Thou givest the kingdom to whom Thou pleasest, and takest away the kingdom from whom Thou pleasest, and Thou exaltest whom Thou pleasest and abasest whom Thou pleasest. In Thine hand is the good. Surely, Thou are Possessor of power over all things
Say,"O Allah! owner of authority, You give authority to whom You will, and You take away authority from whom You will, and You give the might to whom You will and You disgrace whom You will, in Your hand is good, You certainly have power over everything.
Say, "O Allah, Master of all sovereign authority! You grant the authority to whom You please and take away the authority from whom You please. And You honour whom You please and disgrace whom You please. In Your Hand is all that is good. Indeed! You have power over everything."
(O My Beloved!) Submit (like this): ‘O Allah, Lord of sovereignty! You bestow sovereignty on whom You will, and You take away sovereignty from whom You will. You confer honour on whom You will, and You dishonour whom You will. All good is in Your Mighty Hand. Surely, You have absolute authority and control over everything
Say: "O God, Possessor of kingship; you grant kingship to whom You please, and revoke kingship from whom You please, and honour whom You please, and humiliate whom You please; in Your hand is goodness. You are capable of all things."
Say: "Our god, Possessor of kingship; you grant kingship to whom You please, and revoke kingship from whom You please, and honor whom You please, and humiliate whom You please; in Your hand is goodness. You are capable of all things."
Say: "Our god, Possessor of kingship; You grant kingship to whom You please, and revoke kingship from whom You please, and honor whom You please, and humiliate whom You please; in Your hand is goodness. You are capable of all things."
Say: "Oh/You God , owner/possessor (of) the ownership/kingdom , You give/bring the ownership/kingdom (to) whom You will/want, and You remove/pull away the ownership/kingdom from whom You will/want, and You empower/dignify whom You will/want, and humiliate/disgrace whom You will/want, with Your hand (is) the good/wealth , that You are on every thing capable/powerful ."
SAY: "O God, Lord of all dominion! Thou grantest dominion unto whom Thou willest, and takest away dominion from whom Thou willest; and Thou exaltest whom Thou willest, and abasest whom Thou willest. In Thy hand is all good. Verily, Thou hast the power to will anything
Say, "O Allah, (The Arabic word has the supplication suffix umma) Possessor of the Kingship, You bring the kingship to whomever You decide, and You draw (Literally: pluck out) the kingship from whomever You decide, and You render mighty whomever You decide, and You humiliate whomever You decide. In Your Hand is (the) Charity; (i.e., the choicest) surely You are Ever-Determiner over everything
Say: O Allah! Owner of Sovereignty! Thou givest sovereignty unto whom Thou wilt, and Thou withdrawest sovereignty from whom Thou wilt. Thou exaltest whom Thou wilt, and Thou abasest whom Thou wilt. In Thy hand is the good. Lo! Thou art Able to do all things
(Muhammad), say, "Lord, Owner of the Kingdom, You give authority to whomever You want and take it away from whomever You want. You give honor to whomever You want and humiliate whomever You want. In Your hands is all virtue and You have power over all things
Say: .O Allah, O Lord of the Kingdom, You give kingdom to whom You will, and take kingdom away from whom You will; and You bestow honor on whom You will, and bring disgrace to whom You will. In your hand lies the betterment (of everyone). You are surely powerful over everything
Say: "O’ Allâh, Lord of Sovereignty, You give authority to whom You want, and You take away the authority from whom You want. You give honor and prestige to whom you want, and You humiliate whom you want. And whatever is veracious lies in Your hand. Indeed, You are capable of doing whatever You will.
Say, "Oh Allah, The Lord and Master of the (divine) empire! You grant the kingdom _ (influence and authority) _ to whomever You wish, and You take away the kingdom from whomever You want. You confer honor upon whom You wish, and You bring dishonor upon whomever You wish. (Nothing but) good occurs by Your hand. Indeed, You have power over all things!"
Say: ‘O’ Allâh, Lord of Sovereignty, You give authority to whomever You please, and You take away the authority from whomever You please. You give honor and prestige to whomever you please. And You humiliate whomever you please. And whatever is veracious lies in Your hand. Indeed, You are Most Capable of doing whatsoever You desire.
Advance the glory of Allah and extol and magnify Him with praise. O Prophet exclaim: "Allah Who has the absolute Sovereign Authority over the universe with all its realms, You confer sovereignty on whom You will and You divest it from whom You will. You ennoble whom You will and You humiliate whom You will. On the helm of Your hand rests goodness. You are Qadirun (Omnipotent) wholly capable of doing all things"
Say, “Allah! Master of all power, You give power to anyone You want, and You take it away from anyone You want; You bestow honour and You humiliate anyone You please. All goodness is in Your hands. You have power over all things.
Say, ˹O Prophet,˺ “O Allah! Lord over all authorities! You give authority to whoever You please and remove it from who You please; You honour whoever You please and disgrace who You please—all good is in Your Hands. Surely You ˹alone˺ are Most Capable of everything.
Say: O Allah, King of the kingdom, You give the kingdom to whom You please and take away the kingdom from whom You please, You honour whom You please and humiliate whom You please, the good is in Your hand, You have power over of all things.
Say: ‘Lord, Sovereign of all sovereignty, You bestow sovereignty on whom You will and take sovereignty away from whom You please; You exalt whomever You will and abase whomever You please. In Your hand all goodness lies; You have power over all things
Say, "Our god: possessor of all sovereignty. You grant sovereignty to whomever You choose, You remove sovereignty from whomever You choose. You grant dignity to whomever You choose, and commit to humiliation whomever You choose. In Your hand are all provisions. You are Omnipotent.
Say, "God, Lord of all dominion, You give sovereignty to whom You will and You take sovereignty from whom You will; You exalt whom You will, and You bring low whom You will. Goodness is in Your hand. You can do anything.
Say, "God, Lord of all dominion, You give dominion to whom You will, and You snatch it away from whom You will; You exalt whom You will, and You bring low whom You will. Goodness is in Your hand. You can do anything.
Say, “O Allah om, The Sovereignty Owner. You give the sovereignty whom you will, and You strip the sovereignty from whom you will. And You cherish whom you will, and You humiliate whom you will. In Your hand is goodness. Surely You are over everything competent.”
Say: ' O' Allah! Master of the Kingdom! You shower the kingdom upon whom You please and take away the kingdom from whom You please! and You honour whom You please and abase whom You please; all goodness is in your hand. Verily You are All-Powerful over all things
Say: “Lord, Sovereign of all dominion, You grant dominion to whom You will and take dominion away from whom You will. You exalt whom You will and abase whom You will. In Your hand is all that is good. You are able to do all things.
Say, "O Allah! Owner of all Dominion! You give power to nations according to Your Laws and You strip off power from nations according to Your Laws. You have established Rules for attaining honor and facing humiliation. All good emanates from Your Hand. You are all-Powerful and You have appointed due measure for all things in the Universe. Therefore Your Rule is the Rule of Law."
Say: O Allah, Master of the Kingdom! Thou givest the kingdom to whomsoever Thou pleasest and takest away the kingdom from whomsoever Thou pleasest, and Thou exaltest whom Thou pleasest and abasest whom Thou pleasest in Thine hand is the good; surety, Thou hast power over all things
Say, `O ALLAH, Lord of Sovereignty, Thou givest sovereignty to whomsoever Thou pleasest; and Thou takest away sovereignty from whomsoever Thou pleasest. Thou exaltest whomsoever Thou pleasest and Thou abasest whomsoever Thou pleasest. In Thy hand is all good. Thou surely hast power to do all things
Say, “O God, Master of Sovereignty. Thou givest sovereignty to whomsoever Thou wilt, and wrestest sovereignty from whomsoever Thou wilt. Thou exaltest whomsoever Thou wilt, and abasest whomsoever Thou wilt. In Thy Hand is the good. Truly Thou art Powerful over everything
Say: "O Allah! Lord of Power (and Order), You give power to whom You please, and You take away power from whom You please: You bless with honor whom You please, and You bring down whom You please: In Your hand is all Good. Surely, You are Able to do all things (Khadir)
Say, “O God, Holder of all sovereigns, You grant sovereignty to whom You will, and You strip sovereignty from whom You will. You honor whom You will, and You humiliate whom You will. In Your hand is all goodness; You are capable of everything.”
Say, 'O God, Owner of Sovereignty. You grant sovereignty to whom You will, and You strip sovereignty from whom you will. You honor whom you will, and You humiliate whom you will. In Your hand is all goodness. You are Capable of all things.'
Say, "O Allah , Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent
Say, 'O God, Master of the kingdom, You give the kingdom to whom You will, and You draw out the kingdom from whom You will, You honour whom You will, and You abase whom You will; in Your hand is the good. Indeed, You are powerful over everything.
Say: "O God! Lord of Power (And Rule), Thou givest power to whom Thou pleasest, and Thou strippest off power from whom Thou pleasest: Thou enduest with honour whom Thou pleasest, and Thou bringest low whom Thou pleasest: In Thy hand is all goo d. Verily, over all things Thou hast power
Say: "O Allah! Lord of Power (And Rule), Thou givest power to whom Thou pleasest, and Thou strippest off power from whom Thou pleasest: Thou enduest with honour whom Thou pleasest, and Thou bringest low whom Thou pleasest: In Thy hand is all good. Verily, over all things Thou hast power
تُولِجُ ٱلَّیۡلَ فِی ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِی ٱلَّیۡلِۖ وَتُخۡرِجُ ٱلۡحَیَّ مِنَ ٱلۡمَیِّتِ وَتُخۡرِجُ ٱلۡمَیِّتَ مِنَ ٱلۡحَیِّۖ وَتَرۡزُقُ مَن تَشَاۤءُ بِغَیۡرِ حِسَابࣲ ٢٧
You merge night into day and day into night; You bring the living out of the dead and the dead out of the living; You provide limitlessly for whoever You will.’
You make the night into the day and You make the day into the night. You bring out the living from the dead and You bring out the dead from the living. You give sustenance to whom You please without limit.”
Thou plungest night into day and Thou plungest day into night, and Thou bringest forth the living from the lifeless, and Thou bringest forth the lifeless from the living; and Thou providest for whomsoever Thou wilt without reckoning
You make the night succeed the day, the day succeed the night, raise the living from the dead, the dead from the living, and give whomsoever You please, and in measure without number."
“You turn the night into day and turn the day into night. You bring the living out of the dead and the dead out of the living. You give provision (life sustenance) to whom You will without account.”
You merge the night into the day. You merge the day into the night. You bring out the living from the dead. You bring out the dead from the living. You provide for whoever You will without any reckoning.´
You make the night pass into the day and You make the day pass into the night. You bring forth the living from the dead and You bring forth the dead from the living, and You provide for whomever You wish without any reckoning.’
"You make the night pass into the day and You make the day pass into the night, (and so make each grow longer or shorter); You bring forth the living out the dead, and You bring the dead out of the living, and You provide whomever You will without reckoning."
`You cause the night to merge into the day and cause the day to merge into the night, and bring forth the living from the dead and bring forth the dead from the living, and provide (all sorts of provisions) to whomsoever You will without measure.
Thou makest the night to enter into the day and Thou makest the day to enter into the night, Thou bringest forth the living from the dead and Thou bringest forth the dead from the living, and Thou providest whomsoever Thou wilt without reckoning
You make the night pass into the day, and You make the day pass into the night, and You bring the living from the dead, and You bring the dead from the living, and You provide for anyone You want without any limit.”
“You are the One Who [turn the earth around its axle and] make the day appear after the night and the night take over the day. You are the One Who brings forth living from dead and take away life from the living. You are the One showering whoever you decide with your limitless blessings.”
“You cause the night to gain on the day, and you cause the day to gain on the night. You bring the living out of the dead, and You bring the dead out of the living. And You give sustenance to whom You please, without measure.
You cause the night to penetrate the day and cause the day to penetrate the night, and you bring the living out of the dead and You bring the dead out of the living, and You provide for whomever You will without measure.”
Thou dost turn night to day, and dost turn day to night, and dost bring forth the living from the dead, and dost provide for whom Thou pleasest without taking count.
“You cause part of the night to pass into the day, and You cause part of the day to pass into the night; and You bring forth the living from the dead, and You bring forth the dead from the living; and You give to whomever You will, without account.”
"You cause the night to enter into the day and You cause the day to enter into the night and You bring the living forth from the dead and You bring the dead forth from the living and You provide whom You please without calculation.”
Thou makest the night to succeed the day: Thou bringest forth the living out of the dead, and thou bringest forth the dead out of the living; and providest food for whom thou wilt without measure
Thou dost turn night to day, and do turn day to night, and do bring forth the living from the dead, and Thou brings forth the dead from the living. Thou dost give sustenance for whom Thou chooses without stint."
You cause the night to enter into the day, and the day to enter into the night. You bring forth the living from the dead and the dead from the living. You provide without reckoning to whom You will.
Thou causest the night to pass into the day, and thou causest the day to pass into the night. Thou bringest the living out of the dead, and thou bringest the dead out of the living; and thou givest sustenance to whom thou wilt, without measure
You make the night to enter into the (duration of the) day, and You make the day to enter into the (duration of the) night, and You bring the living out of the dead, and You bring the dead out of the living. And You give wealth and sustenance to whom You think proper without limit and accountability
Thou hast caused the nighttime to be interposed into the daytime. And Thou hast caused the daytime to be interposed into the nighttime. And Thou hast brought out the living from the dead. And Thou hast brought out the dead from the living. Thou hast provided to whomever Thou hast willed without stinting.
“You cause the night to overcome the day, and You cause the day to gain on the night. You bring the living from the dead, and You bring the dead from the living. You give sustenance to whom You please, without measure.”
You cause the night to pass into the day and You cause the day to pass into the night; You draw the living from the dead and You draw the dead from the living; and You provide sustenance for anyone You wish without measure."
You cause the night to pass into the day and the day to pass into the night. You bring forth the living out of the dead, and You bring the dead out of the living, and You give sustenance to whom You will beyond all reckoning.´
Thou makest the night to pass into the day and Thou makest the day to pass into the night; and Thou bringest forth the living from the dead and Thou bringest forth the dead from the living; and Thou givest sustenance to whom Thou pleasest without measure
You make the night to enter into the day and You make the day to enter into the night and You bring out the living from the dead and You bring out the dead from the living and You provide without measure to whom You will."
"You cause the night to creep into the day and You cause the day to creep into the night.h And You extract the living from the dead and You extract the dead from the living. And You provide, without measure, for anyone You wish.h,
You make the night enter into the day, and You make the day enter into the night; and You bring the living out of the dead, and You bring the dead out of the living; and You bless (with Your bounties) without measure whom You wish.
"You blend the night into the day, and blend the day into the night; and you bring the living out of the dead, and bring the dead out of the living; and You provide for whom You please with no reckoning."
"You blend the night into the day, and blend the day into the night; and you bring the living out of the dead, and bring the dead out of the living; and You provide for whom You wish without reckoning."
You blend the night into the day, and You blend the day into the night; and You bring the living out of the dead, and You bring the dead out of the living; and You provide for whom You wish without reckoning.
You make the night enter/penetrate in the daytime, and You make the daytime enter/penetrate in the night , and You bring out the alive from the dead/lifeless, and You bring out the dead from the alive , and You provide for whom You want/will without counting/calculating
"Thou makest the night grow longer by shortening the day, and Thou makest the day grow longer by shortening the night. And Thou bringest forth the living out of that which is dead, and Thou bringest forth the dead out of that which is alive. And Thou grantest sustenance unto whom `Thou willest, beyond all reckoning."
You insert the night into the daytime and You insert the daytime into the night, and You bring the living out of the dead, and You bring the dead out of the living, and You provide whomever You decide without reckoning."
Thou causest the night to pass into the day, and Thou causest the day to pass into the night. And Thou bringest forth the living from the dead, and Thou bringest forth the dead from the living. And Thou givest sustenance to whom Thou choosest, without stint
You cause the day to enter into the night and the night to enter into the day. You cause the living to come out of the dead and the dead to come out of the living. You give sustenance to whomever You want without keeping an account
You make the night enter into the day, and make the day enter into the night; and You bring the living out from the dead, and bring the dead out from the living, and You give to whom You will beyond measure
You cause the night to pass into the day, and You cause the day to pass into the night. You bring forth the living from the dead; and You bring forth the dead from the living. You give the means of subsistence to whom You want without measure.
"You cause the night to cloak the day, and You make the day dawn over the night. You bring the living out of the dead, and You make the dead emerge from the living. Without any limit or measure, You grant sustenance (and wealth) to whomever You want."
You cause the night to pass into the day, and You cause the day to pass into the night. You bring forth the living from the dead. And You bring forth the dead from the living. And You give the means of subsistence to whomever You please without measure’.
"You cause the night to lose itself by absorption into the day and You cause the day to lose itself by absorption into the night, irrespective of the nature of the solar day, civil day or the period of the year. You cause the living to ascend from the dead* and You cause the dead to fall from life. You provide livelihood and You fit out meritoriously whom You will with what You will and with what is necessary for a certain purpose"
You gradually merge the night in to the day, and You gradually merge the day into the night. You create the living from the dead, and You cause the living to die. You provide without bounds to anyone You want.
You cause the night to pass into the day and the day into the night. You bring forth the living from the dead and the dead from the living. And You provide for whoever You will without limit.”
You blend the night into the day and the day into the night, and You bring out the living from the dead and the dead from the living, and You provide for whom You please without counting.
You cause the night to pass into the day, and the day to pass into the night; You bring forth the living from the dead and You bring forth the dead from the living. You give without reckoning to whom You will.‘
"You merge the night into the day, and merge the day into the night. You produce the living from the dead, and produce the dead from the living, and You provide for whomever You choose, without limits."
You make night flow into day, and day flow into night; You bring out the living from the dead, the dead from the living, and You provide bountifully, without measure, for those You will."
You make the night flow into the day, and the day flows into the night; You bring out the living from the dead, the dead from the living, and You provide bountifully, without measure, for those You will."
“You log the night into the day, and You log the day into the night; and you exit the living out from the dead, and You exit the dead out from the living; and You provide livelihood to whoever You will without reckoning.”
You cause the night to pass into the day and You cause the day to pass into the night, and You bring forth the living from the dead and You bring forth the dead from the living, and You provide with sustenance for whom You will without measure
“You cause the night to pass into the day, and You cause the day to pass into the night. You bring forth the living from the dead, and You bring forth the dead from that which is alive. You grant sustenance to whom You will, beyond all reckoning.â€
"We witness Your Laws in action throughout the Universe. You merge the night into the day and merge the day into the night. You bring forth the living from the dead and bring forth the dead from the living, and Your Laws sustain all creation indiscriminately."
Thou makest the night to pass into the day and Thou makest the day to pass into the night, and Thou bringest forth the living from the dead and Thou bringest forth the dead from the living, and Thou givest sustenance to whom Thou pleasest without measure
Thou makest the night pass into the day and makest the day pass into the night. And Thou bringest forth the living from the dead and bringest forth the dead from the living. And Thou givest to whomsoever Thou pleasest without measure.
Thou makest the night pass into the day, and Thou makest the day pass into the night. Thou bringest forth the living from the dead, and Thou bringest forth the dead from the living. And Thou providest for whomsoever Thou wilt without reckoning.
"You cause the Night to enter the Day, and You cause the Day come into the Night; You bring the Living out from the Dead, and You bring the Dead out from the Living; And You give means (to live) without measure to whom You please."
“You merge the night with the day, and the day with the night. You bring the living from the dead, and the dead from the living. And You supply whoever You will, without account.”
'You merge the night into the day, and You merge the day into the night; and you bring the living out of the dead, and You bring the dead out of the living; and You provide for whom you will without measure.'
You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account."
You make the night enter into the day and You make the day enter into the night; and You bring forth the living from the dead, and You bring forth the dead from the living. And You give provision to whom You will without reckoning.'
"Thou causest the night to gain on the day, and thou causest the day to gain on the night; Thou bringest the Living out of the dead, and Thou bringest the dead out of the Living; and Thou givest sustenance to whom Thou pleasest, without measure ."
"Thou causest the night to gain on the day, and thou causest the day to gain on the night; Thou bringest the Living out of the dead, and Thou bringest the dead out of the Living; and Thou givest sustenance to whom Thou pleasest, without measure."
لَّا یَتَّخِذِ ٱلۡمُؤۡمِنُونَ ٱلۡكَـٰفِرِینَ أَوۡلِیَاۤءَ مِن دُونِ ٱلۡمُؤۡمِنِینَۖ وَمَن یَفۡعَلۡ ذَ ٰلِكَ فَلَیۡسَ مِنَ ٱللَّهِ فِی شَیۡءٍ إِلَّاۤ أَن تَتَّقُوا۟ مِنۡهُمۡ تُقَىٰةࣰۗ وَیُحَذِّرُكُمُ ٱللَّهُ نَفۡسَهُۥۗ وَإِلَى ٱللَّهِ ٱلۡمَصِیرُ ٢٨
The believers should not make the disbelievers their allies rather than other believers- anyone who does such a thing will isolate himself completely from God- except when you need to protect yourselves from them. God warns you to beware of Him: the Final Return is to God
Let not the believers take the disbelievers as allies instead of the believers. Whoever does that, there will not (be help) from Allah in anything, except that you fear of them for protection. And Allah warns you of His punishment and to Allah is the final return.
Let not the believers take unto themselves the infidels as friends, beside the believers: and whosoever doth that, then he is not in respect of Allah in aught, unless indeed ye fear from them a danger. And Allah maketh ye beware of Himself; and unto Allah is the last wending
Those who believe should not take unbelievers as their friends in preference to those who believe -- and whoever does so should have no (expectations) of God -- unless to safeguard yourselves against them. But God commands you to beware of Him, for to God you will journey in the end
Let not the believers abandon the believers and take the deniers of reality as their friends. Whoever does this severs his ties with Allah. This can only be done for protection. Allah warns you to be careful of Him. To Allah is your return!
The muminun should not take kafirun as friends rather than muminun. Anyone who does that has nothing to do with Allah at all — unless it is because you are afraid of them. Allah advises you to beware of Him. Allah is the final destination.
The faithful should not take the faithless for allies instead of the faithful, and whoever does that Allah will have nothing to do with him, except when you are wary of them out of caution. Allah warns you to beware of [disobeying] Him, and toward Allah is the return
Let not the believers take the unbelievers for friends, guardians, and councilors in preference to the believers. Whoever does that is not on a way from God and has no connection with Him, unless it be to protect yourselves against them and take precautions (against the danger of being persecuted and forced to turn away from your religion or betray your community, or of losing your life). And God warns you that you beware of Himself; and to God is the homecoming
Let not the believers take the disbelievers for friends in preference to the believers unless you very carefully guard against evil from them. Indeed he who acts likewise (in a careless manner let him remember) he has nothing to do with Allah. And Allah cautions you against His punishment, for to Allah is the eventual returning
Let not the believers take the unbelievers for friends, rather than the believers -- for whoso does that belongs not to God in anything -- unless you have a fear of them. God warns you that You beware of Him, and unto God is the homecoming
The believers shall not take disbelievers as their protectors (and supporters) in lieu of the believers. And whoever does this, then he is not on anything from God (and has nothing to do with Him), unless you cautiously protect yourself from them. And God warns you about Himself (and His punishment). And the final return is to God.
The believers should never ally with the disbelievers, except to avoid persecution. Whoever does so, should not expect any help from the Lord. God, therefore, reminds you that you should respect Him and know that your journey ends in meeting with Him
Let not the believers take for friends or helpers those who refuse to believe rather than believers. If any do that, they will never receive help from God, except by way of precaution, that you may guard yourselves from them, but God cautions you, for the final goal is to God
Let not the believers take the deniers for allies apart from the believers, for whoever does that has nothing to do with Allah—unless it is to protect yourpl own selves against them in some manner of self-protection. And Allah cautions youpl Himself, for to Allah is the destiny.
Those who believe shall not take misbelievers for their patrons, rather than believers, and he who does this has no part with God at all, unless, indeed, ye fear some danger from them. But God bids you beware of Himself, for unto Him your journey is
The Muslims must not befriend the disbelievers, in preference over the Muslims; whoever does that has no connection whatsoever with Allah, except if you fear them; Allah warns you of His wrath; and towards Allah only is the return
Let not the believers take the disbelievers for their allies in preference to the believers – whosoever does so has no part in Allah - unless it be that you safeguard yourselves from them surreptitiously. And Allah warns you with regards to Himself and unto Allah is the place of final coming.
Let not the faithful take the infidels for their protectors, rather than the faithful: He who doth this, shall not be protected of God at all; unless ye fear any danger from them: But God warneth you to beware of himself; for unto God must ye return
Let not those who believe take disbelievers for their friends rather than believers. He who does this has no part with Allah at all, unless, indeed, you guard yourselves against them. But Allah bids you beware of only Himself, for unto Allah is your jour
The believers should not take the unbelievers as guides in preference to the believers he who does this does not belong to Allah in anything, unless you have a fear of them. Allah warns you to be cautious of Him, the arrival is to Allah
Let not believers take infidels for their friends rather than believers: whoso shall do this hath nothing to hope from God - unless, indeed, ye fear a fear from them: But God would have you beware of Himself; for to God ye return
The Believers do not pick up disbelievers as auliya instead of the Believers; and whoever commits this — then there is no (assistance) from Allah in anything except that you make defence against them (when) being defensive. And Allah cautions you about His Self. And to Allah is the Final Return
Let not the ones who believe take to themselves the ones who are ungrateful for protectors instead of the ones who believe. And whoever accomplishes that is not with God in anything, unless it is because you are Godfearing that you are being cautious towards them. And God cautions you of Himself. And to God is the Homecoming.
The believers should not accept unbelievers for guardians in preference to believers. If any do that, no help from Allah will come, except in the form of caution so you may seek protection. Allah Himself cautions you. The final goal is to Allah.
Let not the believers make unbelievers their protectors rather than the believers; anyone who does so will have nothing to hope for from Allah - except if you do so as a precaution to guard yourselves against their tyranny. Anyhow, Allah warns you to fear Him: because with Allah is your final refuge
The believers may not take the unbelievers for their allies in preference to those who believe. Whoever does this has nothing to do with Allah unless he does so in order to protect himself from their wrong-doing. Allah warns you to beware of Him for it is to Allah that you will return
Let not the believers take the disbelievers for friends rather than believers. And whoever does this has no connection with Allah -- except that you guard yourselves against them, guarding carefully. And Allah cautions you against His retribution. And to Allah is the eventual coming
Do not let the believers take infidels as friends besides believers, and whoever does that then there is nothing (for him) from Allah in anything, except that you guard yourselves against them guarding carefully, and Allah makes you cautious of Himself and towards Allah is the destination.
The believers take not the unbelievers — instead of the believers — as their awliya. And anyone who does that won't have any share in anything from Allah, except in the case that you fear persecution from them. And Allah asks you to have fear of Him. And to Allah is the final destination
The Muslims should not make friends with disbelievers instead of Muslims. And whoever does so will have nothing of (the alliance with) Allah except that you seek protection (from their mischief). And Allah warns you to fear (the wrath) of His divine essence, and to Allah is the return
Let not the believers take the rejecters as allies instead of the believers. And whoever does so will have nothing with God; for you are to be cautious of them as they deserve. And God warns you of Himself, and to God is the destiny
Let not the believers take the rejecters as allies instead of the believers. And whoever does so will have nothing with God; for you are to be cautious of them as they deserve. And God warns you of Himself, and to God is the destiny.
Let not the believers take the rejecters as allies instead of the believers. And whoever does so will have nothing with God; for you are to be cautious of them as they deserve. And God warns you of Himself, and to God is the destiny.
The believers do not take the disbelievers (as) guardians/friends from other than the believers, and who does that, so he is not from God in a thing, except that you fear from them fear/fright , and God cautions/warns you (of) Himself, and to God (is) the end/destination
LET NOT the believers take those who deny the truth for their allies in preference to the believers - since he who does this cuts himself off from God in everything - unless it be to protect yourselves against them in this way. But God warns you to beware of Him: for with God is all journeys' end
The believers should not take to themselves the disbelievers for constant patrons, apart from (i.e. rather than) the believers; and he who performs that, (then) he has nothing (to look to) from Allah, excepting that you may protect yourselves against them (in manner) of protection. And Allah bids you beware Himself; and to Allah is the Destiny
Let not the believers take disbelievers for their friends in preference to believers. Whoso doeth that hath no connection with Allah unless (it be) that ye but guard yourselves against them, taking (as it were) security. Allah biddeth you beware (only) of Himself. Unto Allah is the journeying
The believers must not establish friendship with the unbelievers in preference to the faithful. Whoever does so has nothing to hope for from God unless he does it out of fear or taqiyah (pious dissimulation). God warns you about Himself. To God do all things return
The believers must not take the disbelievers as friends instead of the believers. And whoever does that has no relation with Allah whatsoever, unless you (do so) as a protective measure (in order to) save yourself from them. Allah warns you of Himself, for unto Allah is the return
Let not the ‘Monotheistic Believers’ take the impious as friends or allies instead of the ‘Monotheistic Believers’. Whoever does that has nothing to do with what Allâh has prescribed, unless he does (out of fear), as precaution in guarding himself against them. Allâh warns you against His divine retribution. And to Allâh is the definitive course.
The believers should not take as friends the unbelievers in preference to the believers _ unless they sense (and suspect) harm (and harassment) from the unbelievers. Whoever does that shall have nothing from Allah at all. Allah cautions you to beware of Him! Towards Allah is your final destination
Those who live by Faith should not take those who are spiritually dead and blind as trusted allies instead of the Monotheistic Believers- and whoever does so will have no connection with Allâh- unless it is a precaution in guarding himself against them. Allâh warns you against His divine retribution. And to Allâh is the journey’s end.
Belief is incompatible with Disbelief, therefore let those whose hearts have been touched by the divine hand refrain from favouring those infidels who deny Allah over their companions in religion. He who follows this irreverent course of action, Allah shall renounce, except under compelling circumstances, then exercise caution beforehand to provide against their mischief. Allah cautions you not to come within the measure of His wrath. Allah is the end and purpose for which all are destined
The believers should not make the disbelievers their allies in preference to the believers, and whoever does so will receive no help from Allah unless they have done so to protect themselves out of fear. Allah cautions you to be mindful of Him, and the final return is to Allah.
Believers should not take disbelievers as guardians instead of the believers—and whoever does so will have nothing to hope for from Allah—unless it is a precaution against their tyranny. And Allah warns you about Himself. And to Allah is the final return.
The believers must not take those who reject (the truth) as protectors besides the believers. If someone does so then he has nothing to do with Allah, except if he does so as a precaution against them, and Allah cautions you about Himself, and to Allah is the journey.
Let not believers take infidels as their friends in preference to the faithful ― he that does this has nothing to hope for from God ― except in self-defence. God admonishes you to fear Him: for to God shall all return
The believers never ally themselves with the disbelievers, instead of the believers. Whoever does this is exiled from GOD. Exempted are those who are forced to do this to avoid persecution. GOD alerts you that you shall reverence Him alone. To GOD is the ultimate destiny.
The believers should not take unbelievers as allies in preference to believers. Anyone who does that will completely isolate himself from God, unless you are seeking to protect your own selves from them. God warns you to beware of Him. God is our ultimate destination.
The believers should not take unbelievers as protectors in preference to believers. Anyone who does that will completely isolate himself from God unless you are seeking to protect your selves from them. God warns you to beware of Him. God is our ultimate destination.
The believers shall not take the infidels as guardians rather than the believers. And whoever does that, he has not from Allah in a thing, except that you protect from them cautiously self-protection. And Allah warns you of Himself. And to Allah is the destiny.
The believers should not take the infidels as their friends, rather than the believers, and whoever does that then nothing of Allah is his, except when you guard yourselves against them, guarding carefully; and Allah warns you to be cautious of (disobeying) Him; and toward Allah is the destination
Let not the believers take unbelievers for their allies in preference to the believers. He who does this has cut himself off from God, unless it be that you protect yourselves against them in this way. God warns you to beware of Him: for to God you shall all return.
(Those who reject the Laws of such an Omnipotent Creator, will not support the Divine Ideology). Believers should not expect them to be their supporters in the establishment of the Divine System instead of their fellow believers. If a believer did that, he would have nothing to do with (the Cause of) Allah. Exempted are those who are forced to do this to avoid persecution. Allah warns you of His Law of Requital, and to Allah is the Journeying
Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribution from) Himself; and to Allah is the eventual coming
Let not the believers take disbelievers for friends in preference to believers - and whoever does that has no connection with ALLAH - except that you guard yourselves fully against them. And ALLAH cautions you against HIS punishment; and to ALLAH is the returning
Let not the believers take the disbelievers as protectors apart from the believers. Whosoever does that has no bond with God, unless you guard against them out of prudence. And God warns you of Himself, and unto God is the journey’s end
Let the believers not take for friends or helpers unbelievers rather than believers: If any do that, in nothing will there be help from Allah: Except by way of precaution, that you may guard yourself from them. But Allah cautions you Himself; Because the final goal is to Allah
Believers should not take unbelievers as protectors instead of believers. Whoever does so has nothing to do with God, unless it is to protect oneself from them out of caution. God warns you about Himself. To God is the final return.
Believers are not to take disbelievers for friends instead of believers. Whoever does that has nothing to do with God, unless it is to protect your own selves against them. God warns you to beware of Him. To God is the destiny
Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah , except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the [final] destination
Those who believe shall not take disbelievers for their patrons, rather than believers, and whoever does that, then he is not of God in anything, except that you fear from them, fearing. And God bids you beware of Himself, and to God is the destination.
Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from God: except by way of precaution, that ye may Guard yourselves from them. But God cautions you (To remember ) Himself; for the final goal is to God
Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah
قُلۡ إِن تُخۡفُوا۟ مَا فِی صُدُورِكُمۡ أَوۡ تُبۡدُوهُ یَعۡلَمۡهُ ٱللَّهُۗ وَیَعۡلَمُ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۗ وَٱللَّهُ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ٢٩
Say [Prophet], ‘God knows everything that is in your hearts, whether you conceal or reveal it; He knows everything in the heavens and earth; God has power over all things.’
Say (O Muhammad): “Whether you conceal what is in your hearts or you reveal it, Allah knows it. He knows what is in the heavens and what is in the earth. Allah has power over every thing.”
Say thou: Whether ye conceal that which is in your breasts or disclose it, Allah knoweth it, and He knoweth that which is in the heavens and in the earth; and Allah is over everything Potent
Say: "Whether you conceal or reveal whatsoever is in your hearts it is all known to God, as is known to Him all that is in the heavens and the earth; and God has the power over all things."
Say, “Whether you conceal what is in your hearts or reveal it Allah (as its creator) knows it. He knows everything that is in the heavens and the earth (external and internal). Allah is Qadir over all things.”
Say, ´Whether you conceal what is in your breasts or make it known, Allah knows it. He knows what is in the heavens and what is on earth. Allah has power over all things.´
Say, ‘Whether you hide what is in your hearts, or disclose it, Allah knows it, and He knows whatever there is in the heavens and whatever there is in the earth; and Allah has power over all things.’
Say (to the believers): "Whether you keep secret what is in your bosoms or reveal it, God knows it. He knows whatever is in the heavens and whatever is on the earth. God has full power over everything."
Say, `Whether you conceal that which is in your bosoms or whether you reveal it Allah knows it, and He knows whatever is in the heavens and whatever is in the earth. Allah is the Possessor of full power to do all that He will.
Say: 'Whether you hide what is in your breasts or publish it, God knows it. God knows what is in the heavens and what is in the earth; and God is powerful over everything.
Say: “Whether you hide what is in your chests/minds or you disclose it, God knows it. And He knows what is in the skies and what is on the earth. And God is capable of everything.”
Say: “Whatever you hide in your heart or make it public, God is aware of it. As a matter of fact, God knows everything which takes place in the heavens and on earth and is in absolute control
Say, “Whether you hide what is in your hearts or reveal it, God knows it all. He knows what is in the heavens, and what is on earth, and God has power over all things
Saysg, “Whether youpl hide what is within your chests or disclose it, Allah knows it.” For He knows whatever is in the heavens and whatever is in the earth, for Allah is All-Powerful over everything.
Say, 'If ye hide that which is in your breasts, or if ye show it, God knows it: He knows what is in the heavens and what is in the earth, for God is mighty over all.
Say, (O dear Prophet Mohammed - peace and blessings be upon him), “Whether you hide or reveal whatever is in your hearts, Allah knows it all; and He knows all whatever is in the heavens and all whatever is in the earth; and Allah has control over all things.”
Say, “If you hide that which is in your bosoms or you reveal it, Allah does know it and He knows all that is in the heavens and all that is in the earth and Allah has power over everything.”
Say, whether ye conceal that which is in your breasts, or whether ye declare it, God knoweth it; for he knoweth whatever is in heaven, and whatever is on earth: God is almighty
Say, "If you hide that which is in your breasts, or if you show it, Allah knows it: He knows what is in the heavens and what is in the earth, for Allah is Able to do all things."
Say: 'Whether you hide what is in your hearts or reveal it, Allah knows it. He knows all that is in the heavens and earth and has power over all things.
SAY: Whether ye hide what is in your breasts, or whether ye publish it abroad, God knoweth it: He knoweth what is in the heavens and what is in the earth; and over all things is God potent
Say: “If you hide what is inside your chests (as your thoughts) or you reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is All-Capable over every thing.”
Say: Whether you conceal what is in your breasts or show it, God knows it and He knows whatever is in the heavens and whatever is in and on the earth. And God is Powerful over everything.
Say, “Whether you hide what is in your hearts or reveal it, Allah knows it. He knows what is of the skies and on Earth. Allah has power over all things.
Say: "Whether you conceal what is in your heart or reveal it, it is known to Allah
Say: ´Whether you conceal what is in your hearts or disclose it, Allah knows it. Allah knows what is in the heavens and in the earth and He has power over everything.´
Say: Whether you hide what is in your hearts or manifest it, Allah knows it. And He knows whatever is in the heavens and whatever is in the earth. And Allah is Possessor of power over all things
Say, "Whether you hide that which is in your bosoms or manifest it, Allah knows it, and He knows whatever is in the skies and whatever is in the earth and Allah has power over everything.
Say, "Whether you conceal what is in your heart or reveal it, Allah knows it. And He knows all that is in the heavens, and all that is in the earth. And Allah has power over everything."
Say: ‘Whether you hide what is in your breasts or make it known, Allah knows it, and He thoroughly knows what is in the heavens and what is in the earth. And Allah has mighty control over everything.
Say: "If you hide what is in your chests or you reveal it, God will know." And He knows what is in the heavens and what is in the Earth; and God is capable of all things
Say: "Whether you hide what is in your chests or you reveal it, God will know." And He knows what is in the heavens and the earth; and God is capable of all things.
Say: "Whether you hide what is in your chests or you reveal it, God will know." And He knows what is in the heavens and the earth; and God is capable of all things.
Say: "If you hide what is in your chests (innermosts) or you show it, God knows it, and He knows what (is) in the skies/space, and what (is) in the earth/Planet Earth, and God (is) on every thing capable/able ."
Say: "Whether you conceal what is in your hearts or bring it into the open, God knows it: for He knows all that is in the heavens and all that is on earth; and God has the power to will anything."
Say, "In case you conceal whatever is in your breasts or display it, Allah knows it, and He knows whatever is in the heavens and whatever is in the earth. And ? Allah is Ever-Determiner over everything
Say, (O Muhammad): Whether ye hide that which is in your breasts or reveal it, Allah knoweth it. He knoweth that which is in the heavens and that which is in the earth, and Allah is Able to do all things
(Muhammad), tell them, "God knows all that you may conceal in your hearts or you may reveal. He knows all that is in the heavens and the earth. He has power over all things
Say: .Whether you conceal what is in your hearts or reveal it, Allah will know it. He knows what is in the heavens and what is in the earth. Allah is powerful over everything
(O’ ‘Prophet’), say: "Whether you conceal what is in your hearts , or bring it to light, Allâh knows it. He knows perfectly well whatever is in the heavens and whatever is on the earth. Allâh is capable of doing whatever He wills.
Say, "Allah knows whatever lies in your hearts, whether you hide it or make it known (to others). He knows everything in the heavens and on earth. Allah has power (and complete control) over all things!"
Say: ‘Whether you conceal what is in your hearts or bring it to light, Allâh has full knowledge of it. For He has full knowledge of whatever is in the heavens and whatever is on the earth. Allâh is Most Capable of doing whatsoever He desires’.
Say to them: "Whether you conceal your thoughts and feelings and what your hearts forge, or you express them loudly or under your breath, all comes to Allah’s knowledge and He knows all that is in the heavens and on earth. He is Qadirun over all things"
Say, “Whether you reveal what is in your minds or you conceal it, Allah knows it. In fact, He knows whatever is in the Heavens and on the Earth and Allah has power over all things.”
Say, ˹O Prophet,˺ “Whether you conceal what is in your hearts or reveal it, it is known to Allah. For He knows whatever is in the heavens and whatever is on the earth. And Allah is Most Capable of everything.”
Say, whether you hide what is inside you or reveal it, Allah knows it. He knows what is in the heavens and in the earth, and Allah has power over all things.
Say: ‘Whether you hide what is in your hearts or reveal it, it is known to God. He knows all that the heavens and the earth contain; God has power over all things.‘
Say, "Whether you conceal your innermost thought, or declare it, GOD is fully aware thereof." He is fully aware of everything in the heavens and the earth. GOD is Omnipotent.
Say, "God knows what is in your hearts, whether you hide or reveal it. He knows what is in the heavens and the earth. God has power over all things.
Say, "God knows what is in your hearts, whether you hide or reveal it. He knows what is in the heavens and the Earth. God has power over all things.
Say, “If you hide what is in your chests or appear it, Allah knows it.” He knows whatever is in the skies and whatever is in the earth. And Allah is over everything competent.
Say: ' Whether you hide what is in your hearts, or manifest it, Allah knows it, and (also) He knows whatever is in the heavens and whatever is in the earth, and Allah is All-Powerful over all things '
Say: “Whether you conceal what is in your hearts or bring it into the open, it is known to God. He knows all that is in the heavens and all that is on earth; and God has the power to accomplish anything.
Say, "Whether you hide your strategy or reveal it, Allah is fully Aware thereof." And He knows all things and events in the heavens and all things and events in the earth. Allah is all-Powerful and He has endowed everything with the potential to become what it is meant to be
Say: Whether you hide what is in your hearts or manifest it, Allah knows it, and He knows whatever is in the heavens and whatever is in the earth, and Allah has power over all things
Say, `Whether you hide what is in your breasts or reveal it, ALLAH knows it; and HE knows whatever is in the heavens and whatever is in the earth. And ALLAH has power to do all things.
Say, “If you hide what is in your breasts or disclose it, God knows it, and He knows whatsoever is in the heavens and whatsoever is on the earth.” And God is Powerful over all things
Say: "Whether you hide what is in your (breasts) hearts or say it openly, Allah knows it all: And, He knows what is in the heavens, a and what is in the earth. And Allah is Able to do all things (Khadir)
Say, “Whether you conceal what’s in your hearts or disclose it, God knows it.” He knows everything in the heavens and on earth. God is fully capable of all things.
Say, 'Whether you conceal what is in your hearts, or disclose it, God knows it.' He knows everything in the heavens and the earth. God is Powerful over everything
Say, "Whether you conceal what is in your breasts or reveal it, Allah knows it. And He knows that which is in the heavens and that which is on the earth. And Allah is over all things competent
Say, 'If you hide that which is in your breasts, or if you show it, God knows it; He knows what is in the heavens and what is in the earth, and God is powerful over everything.'
Say: "Whether ye hide what is in your hearts or reveal it, God knows it all: He knows what is in the heavens, and what is on earth. And God has power over all things
Say: "Whether ye hide what is in your hearts or reveal it, Allah knows it all: He knows what is in the heavens, and what is on earth. And Allah has power over all things
یَوۡمَ تَجِدُ كُلُّ نَفۡسࣲ مَّا عَمِلَتۡ مِنۡ خَیۡرࣲ مُّحۡضَرࣰا وَمَا عَمِلَتۡ مِن سُوۤءࣲ تَوَدُّ لَوۡ أَنَّ بَیۡنَهَا وَبَیۡنَهُۥۤ أَمَدَۢا بَعِیدࣰاۗ وَیُحَذِّرُكُمُ ٱللَّهُ نَفۡسَهُۥۗ وَٱللَّهُ رَءُوفُۢ بِٱلۡعِبَادِ ٣٠
On the Day when every soul finds all the good it has done present before it, it will wish all the bad it has done to be far, far away. God warns you to beware of Him, but God is compassionate towards His servants
On the Day when every one will be confronted with what they have done of good and what they have done of evil. (Wrongdoers) will wish if (there were) indeed a great distance between them and their evil deeds. Allah warns you of His punishment and Allah is very kind to (His) devotees.
The Day whereon each soul shall find presented whatsoever it hath worked of good and whatsoever it hath worked of evil, it would fain that there were betwixt it and that Day a wide space. And Allah maketh you beware of Himself: Allah is Tender unto His bondsmen
On the day when every man will find whatever of good he has earned and of evil, and is confronted with it, he shall wish that a distance appeared between him and that day -- (that it were far away). God bids you beware of Him, though compassionate is God to His votaries
Each person will find before him everything he has done of good or evil on that day. He will wish there were a great distance between it and himself! Allah warns you to heed Him (for He will definitely make you experience the consequences of your actions). Allah is Ra’uf to his servants (from their essence).
On the Day that each self finds the good it did, and the evil it did, present there in front of it, it will wish there were an age between it and then. Allah advises you to beware of Him. Allah is Ever-Gentle with His slaves.
The day when every soul will find present whatever good it has done; and as to whatever evil it has done it will wish there were a far distance between it and itself. Allah warns you to beware of [disobeying] Him, and Allah is most kind to [His] servants
The Day when every soul will find whatever good it has done brought forward, and whatever evil it has done. It will wish that there were a far space between it and that evil. God warns you that you beware of Himself; and God is All-Pitying for the servants
(Beware of) the Day when every soul shall be confronted with what good it has done and (similarly) whatever it has done of evil. It (- the soul) will earnestly wish there would be a long distance between it and between that (evil). Allah cautions you against His punishment. And Allah is Most Compassionate to His servants
The day every soul shall find what it has done of good brought forward, and what it has done of evil; it will wish if there were only a far space between it and that day. God warns you that you beware of Him; and God is gentle with His servants
The day when every person finds whatever good he did present, as well as whatever bad he did, it wishes for a great distance between itself and between that (his bad deeds). God warns you about Himself (and His punishment). God is gentle to His servants.
On the Day that a soul has to face the evaluation of its deeds, it will wish that a vast distance would separate it from its misdeeds. God [out of His mercy] reminds you that you should respect Him; The Lord is indeed merciful towards those who obey Him
“On the day when the soul will be shown all the good she has done, and all the wrong she has done, she will wish that there were a great distance between her and it. But God cautions you, and God is full of kindness to those who serve Him.
On a day when every self finds whatever good it had done presented, while whatever evil it had done—it will wish there were a great distance between itself and it. And Allah Himself cautions youpl, for Allah is Compassionate towards the servants.
The day that every soul shall find what it has done of good present before it; and what it has done of evil, it would fain that there were between itself and that a wide interval. 'God bids you beware of Himself, but God is gentle with His servants.
On the Day when every soul will be confronted with all the good that it has done; and all the evil that it has done - it will wish that perhaps there would have been a great distance between itself and the punishment; and Allah warns you of His punishment; and Allah is Most Compassionate towards His bondmen
A day when every soul will find present all that it had done of good and all that it had done of evil. It will wish that there was between itself and it [the evil that it had done] a great distance and Allah warns you in regard to Himself and Allah is All-tender to the servants.
On the last day every soul shall find the good which it hath wrought, present; and the evil which it hath wrought, it shall wish that between it self and that were a wide distance: But God warneth you to beware of himself; for God is gracious unto his servants
On the day when every soul shall find itself presented with what it has done of good and what it has done of evil, then it will long that there were between itself and that evil a wide distance. Allah bids you beware of Himself, but Allah is gentle with
The Day that every soul shall find what it has done of good brought forward, and what it has done of evil, it will wish if there were only a far space between it and that (Day). Allah warns you to be wary of Him; and Allah is Gentle with His worshipers
On that day shall every soul find present to it, whatever it hath wrought of good: and as to what it hath wrought of evil, it will wish that wide were the space between itself and it! But God would have you beware of Himself; for God is kind to His servants
The Day every self finds, whatever she did out of the good (acts) made available; as well as whatever she did out of the bad (acts). (Then and there) she will wish, that (there be) between her and between it a distance, great. And Allah cautions you about His Self. And Allah is full of kindness to (His) Ibad
A Day when every soul will find that which is brought forward of good and what it did of evil. It will wish that there be between this and between that a long space of time. God cautions you of Himself. And God is Gentle to the servants.
“On the day when every soul will be confronted with all the good it has done and all the evil it has done, it will wish that there was a great distance between it and its evil. Allah Himself cautions you, and Allah is full of kindness to those who serve Him.”
He knows whatever is in the heavens and whatever is in the earth. Allah has full power over everything. On the Day of Judgment, when every soul will be confronted with whatever good it has done - as for its evil deeds, it will wish they were a long way off. Allah cautions you to beware of Him. Allah is full of kindness towards His devotees
The Day is approaching when every soul shall find itself confronted with whatever good it has done and whatever evil it has wrought. It will then wish there is a wide space between it and the Day! Allah warns you to beware of Him; He is most tender towards His servants
On the day when every soul will find present that which it has done of good; and that which it has done of evil -- it will wish that between it and that (evil) there were a long distance. And Allah cautions you against His retribution. And Allah is Compassionate to the servants
The day every soul will find that which it did of good present (before it) along with that which it did of evil, it shall wish that between it (soul) and the (evil) there were a long distance. And Allah makes you cautious of Himself and Allah is full of pity for (His) servants."
The Day when every soul would find presented whatever good it had done! And as regards whatever evil it had committed, it (the soul) would wish there were a great distance, on that day, between it and that evil. And Allah asks you to have fear of Him. And Allah is kind to His devotees
On the Day when every soul shall find present (before him) every good that he accomplished and every evil that he perpetrated, he will wish there were a great distance between him and that evil (or that Day). Allah warns you to fear (the wrath) of His divine essence, and Allah is Most Compassionate towards His servants
The Day every soul will find what good it had done present, and what bad it had done; it wishes that between them was a great distance. And God warns you of Himself, and God is Compassionate towards the servants
The Day every soul will find what good it had done present; and what bad it had done, it will wish that between them was a great distance. And God warns you of Himself, and God is Compassionate towards the servants.
The Day every soul will find what good it had done present; and what bad it had done, it will wish that between them was a great distance. And God warns you of Himself, and God is Compassionate towards the servants.
A day/time every self finds what it made/did from good (is) present/brought, and what it made/did from a bad/evil/harm, (it) wishes/loves that if between it (the self), and between it (the bad/evil/harm) a distant/far time/duration and God warns/cautions you (of) Himself and God (is) merciful/compassionate with the worshippers
On the Day when every human being will find himself faced with all the good that he has done, and with all the evil that he has done, [many a one] will wish that there were a long span of time between himself and that [Day]. Hence, God warns you to beware of Him; but God is most compassionate towards His creatures
The Day every self will find whatever it has done of charity presented (forward); and whatever it has done of odious (deeds), it would like that there were a far span between it and (such deeds). (Or: between it and that Day) And Allah bids you beware Himself, and Allah is Ever-Compassionate with (His) bondmen
On the Day when every soul will find itself confronted with all that it hath done of good and all that it hath done of evil (every soul) will long that there might be a mighty space of distance between it and that (evil). Allah biddeth you beware of Him. And Allah is Full of Pity for (His) bondmen
On the day when every soul will see its good and bad deeds right before its very eyes, it will wish for the longest period of time to separate it from its bad deeds. God warns you about Himself. God is Compassionate to His servants
On the day when everybody shall find present before him whatever good he did and whatever evil he wrought, he will wish there would have been a wide space between him and that (day). Allah warns you of Himself, and Allah is compassionate to (His) servants
There will come a ‘Day’ when each ‘Human self’ is confronted with all the good it has earned, and with all the evil it has earned, wishing there would be great distance between it and its evil deeds. Allâh warns you against His divine retribution. Allâh is Full of Kindness to His servants.
That day, every person will find every single act of righteousness he ever did, as well as every wrong deed he ever committed, presented (before the Lord, as evidence for and against him). He will wish (that day), that there were a long stretch (of space) between him and his bad deeds. Allah cautions you to beware of Him! And Allah is full of Kindness for (His created) servants
(Beware of) a day when every Human Person will be confronted with all the good that he has done and with all the evil that he has done. As for his iniquitous deeds, he will wish that there were a great distance between him and them. And Allâh warns you of His wrath (against ungodliness and unrighteousness). And Allâh is Full of Kindness to His servants.
The day shall come when every soul shall be presented in the August presence with a vivid picture of the deeds imprinted in life with wisdom and piety, and with a written description of the evil that was wrought by want of thought, from which evil, the soul shall wish it was as far from as the earth's distant ends. Allah cautions you not to come within the measure of His wrath. Allah is the source of goodness, sympathy and kindness to His servants
Every person that day will find in front of them whatever good and whatever evil they had done. They will wish that they had not done their bad deeds. Allah warns you to be mindful of Him, He is kind to His servants.
˹Watch for˺ the Day when every soul will be presented with whatever good it has done. And it will wish that its misdeeds were far off. And Allah warns you about Himself. And Allah is Ever Gracious to ˹His˺ servants.
On the day when every soul finds all the good she has done present and all the bad she has done, she wishes there was a long distance between it and her. And Allah cautions you about Himself, and Allah is kind to (His) servants.
The day will surely come when each soul will be confronted with whatever good it did. As for its evil deeds, it will wish them far away. God admonishes you to fear Him. God is kindly to His servants
The day will come when each soul will find all the good works it had done brought forth. As for the evil works, it will wish that they were far, far removed. GOD alerts you that you shall reverence Him alone. GOD is Compassionate towards the people.
On that day, every soul will find the good that it has done present before it. But it will wish that there were a great distance between it and the evil it has done. God cautions you about Himself. God is compassionate with His worshipers."
On that day, every soul will find the good that it has done present before it. But it will wish that there were a great distance between it and the evil it has done. God cautions you about Himself. God is compassionate with His worshipers."
On a Day when every soul finds what it has worked from goodness was present. And what it has worked from badness; it will wish if there is an utmost far, duration between it and that. And Allah warns you of Himself. And Allah is Kindness with the slaves.
On the Day (of Judgement) when everyone shall find present what he has done of good; but (as for) what he has done of evil, he will wish there were a far distance between it and himself; and Allah warns you to be cautious of (disobeying) His Essence and Allah is full of pity to the servants
“On the day when every soul will find itself confronted with whatever good it has done and whatever evil it has done, they will wish that there were a long span of time between them and that Day. God warns you to beware of Him; and God is Most Compassionate towards His servants.â€
On the Day of Reckoning every "Self" will confront all its doings, good and evil. Every "Self" would wish there might be a long distance between it and that evil. Allah cautions you in advance, for He is Compassionate to His servants
On the day that every soul shall find present what it has done of good and what it has done of evil, it shall wish that between it and that (evil) there were a long duration of time; and Allah makes you to be cautious of (retribution from) Himself; and Allah is Compassionate to the servants
Beware of the Day when every soul shall find itself confronted with all the good it has done and all the evil it has done. It will wish there were a great distance between it and that evil. And ALLAH cautions you against HIS punishment. And ALLAH is Most Compassionate to HIS servants
On the Day when every soul will find presented the good it did, and the evil it did, it will wish that there might be a distant term between it and itself. And God warns you of Himself, and God is Kind unto His servants
On the Day when every soul will be faced with all the good it has done, and all the evil it has done, it will wish there were a large distance between it and its evil. But Allah cautions you Himself. And Allah is full of kindness (Ra'uf) for His servant
On the Day when every soul will find its good deeds presented, it will wish there was a great distance between itself and its wrongdoings. God cautions you about Himself, and God is full of kindness to the servants.
On the Day when every soul finds all the good it has done presented. And as for the evil it has done, it will wish there were a great distance between them. God cautions you of Himself. God is Kind towards the servants
The Day every soul will find what it has done of good present [before it] and what it has done of evil, it will wish that between itself and that [evil] was a great distance. And Allah warns you of Himself, and Allah is Kind to [His] servants."
The day every soul shall find what it did of good present; and what it did of evil, it will wish that between it and it is a far interval. God bids you beware of Himself, and God is pitying with the servants.
"On the Day when every soul will be confronted with all the good it has done, and all the evil it has done, it will wish there were a great distance between it and its evil. But God cautions you (To remember) Himself. And God is full of kindne ss to those that serve Him."
"On the Day when every soul will be confronted with all the good it has done, and all the evil it has done, it will wish there were a great distance between it and its evil. But Allah cautions you (To remember) Himself. And Allah is full of kindness to those that serve Him."
4
Last Members of a Chosen Race
قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِی یُحۡبِبۡكُمُ ٱللَّهُ وَیَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۚ وَٱللَّهُ غَفُورࣱ رَّحِیمࣱ ٣١
Say, ‘If you love God, follow me, and God will love you and forgive you your sins; God is most forgiving, most merciful.’
Say (O Muhammad): “If you love Allah then follow me (the Qur’an and your way of life), Allah will love you and forgive your sins. Allah is Forgiving, Merciful.”
Say thou: if ye, are wont to love Allah, then follow me, and Allah shall rove you and forgive you your sins; and Allah is Forgiving, Merciful
Say: "If you love God then follow me that God may love you and forgive your faults; for God is forgiving and kind."
Say, “If you love Allah follow me so that Allah will love you and forgive your faults. Allah is the Ghafur, the Rahim.”
Say, ´If you love Allah, then follow me and Allah will love you and forgive you for your wrong actions. Allah is Ever-Forgiving, Most Merciful.´
Say, ‘If you love Allah, then follow me; Allah will love you and forgive you your sins, and Allah is all-forgiving, all-merciful.’
Say (to them, O Messenger): "If you indeed love God, then follow me, so that God will love you and forgive you your sins." God is All-Forgiving, All-Compassionate
Say, `Follow me if you love Allah, (if you do so) Allah will love you and grant you protection from your sins. Allah is Great Protector, Ever Merciful.
Say: 'If you love God, follow me, and God will love you, and forgive you your sins; God is All-forgiving, All-compassionate.
Say: “If you love God, then follow me, so God will like you and forgive your sins. God is forgiving and merciful.”
{O Mohammad,] Say: “If you love God, then follow me [who am relaying the will of God to you.] God will love you and forgive your sins as He is the Most Forgiving, the Most Merciful.”
Say, “If you love God, follow me. God will love you and forgive you your wrongs, for God is Oft-Forgiving, Mercifully Redeeming.
Saysg, “If you love Allah, then follow me—Allah will love you and forgive you your misdeeds, for Allah is Oft-Forgiving, Bestowing of mercy.”
Say, 'If ye would love God then follow me, and God will love you and forgive you your sins, for God is forgiving and merciful.
Proclaim, (O dear Prophet Mohammed - peace and blessings be upon him), “O mankind! If you love Allah, follow me - Allah will love you and forgive you your sins”; and Allah is Oft Forgiving, Most Merciful
Say, “If you indeed love Allah, then follow me. Allah will love you and will forgive you your sins and Allah is Oft-Forgiving, All-merciful.”
Say, if ye love God, follow me: Then God shall love you, and forgive you your sins; for God is gracious, and merciful
Say, "If you love Allah then follow me, and Allah will love you and forgive you your sins, for Allah is Forgiving and Merciful."
Say (Prophet Muhammad): 'If you love Allah, follow me and Allah will love you, and forgive your sins. Allah is Forgiving and Merciful.
SAY: If ye love God, then follow me: God will love you, and forgive your sins, for God is Forgiving, Merciful
Say: “If you do love Allah then follow me: Allah will love you and forgive for you your sins. And Allah is Oft-Forgiving, continuously Merciful.”
Say: If you had been loving God, then, follow me. And God will love you and forgive you your impieties. God is Forgiving, Compassionate.
Say, “If you love Allah, follow me. Allah will love you and forgive you for your sins. Allah is the Most Forgiving, the Most Merciful.”
Tell the people O Muhammad: "If you sincerely love Allah, then follow me; Allah will also love you and forgive you your sins. Allah is Forgiving, Merciful."
(O Messenger!) Tell people: ´If you indeed love Allah, follow me, and Allah will love you and will forgive you your sins. Allah is All-Forgiving, All-Compassionate.´
Say: If you love Allah, follow me: Allah will love you, and grant you protection from your sins. And Allah is Forgiving, Merciful
Say, "If you love Allah then follow me, Allah will love you and protectively forgive you your sins and Allah is Protectively Forgiving, Merciful."
Say, "If you do love Allah, obey me. Allah will then love you and forgive you your sins. to And Allah is Forgiving, Merciful."
(O Beloved!) Say: ‘If you love Allah, follow me. Allah will then take you as (His) beloved, and forgive you your sins for you, and Allah is Most Forgiving, Ever-Merciful.
Say: "If you love God then follow me so God will love you and forgive your sins." God is Forgiver, Merciful
Say: "If you love God then follow me so God will love you and forgive your sins." God is Forgiver, Merciful.
Say: "If you love God then follow me so God will love you and forgive your sins." God is Forgiver, Merciful.
Say: "If you were/are loving/liking God, so follow me, God (then) loves/likes you, and forgives for you your crimes, and God (is) forgiving, most merciful ."
Say [O Prophet]: "If you love God, follow me, [and] God will love you and forgive you your sins; for God is much-forgiving, a dispenser of grace."
Say, "in case you (really) love Allah, then closely follow me, (and) Allah will love you and forgive you your guilty (deeds); and Allah is Ever-Forgiving, Ever-Merciful."
Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful
(Muhammad), tell them, "If you love God, follow me. God will love you and forgive your sins. God is All-forgiving and All-merciful."
Say (O Prophet): .If you really love Allah, then follow me, and Allah shall love you and forgive you your sins. Allah is Most-Forgiving, Very- Merciful
Say: "If you demonstrate your own love for Allâh, then follow me. Thus, Allâh will demonstrate His own love for you, and will redeem you from your sins. Allâh is Oft-Forgiving, Most Merciful."
Say, "If you love Allah, then follow me. Allah will love you! And He will forgive your sins. Allah is the most Forgiving, and the most Merciful!"
Say: ‘If you demonstrate your own love for Allâh, then follow me. Allâh will demonstrate His own love for you and deliver you from all the consequences of your iniquitous deeds. Lo! Allâh is Oft-Forgiving- Most Merciful’.
Say to them all, O Muhammad: "If you people truly entertain a great love for Allah and you look upon Him as the heart of your purpose, then follow me. Then Allah shall confer on you His grace and blessings, and find forgiveness for your iniquities. Allah is Ghafurun (Forgiving) and Rahimun"
Say: “If you love Allah then follow me, and Allah will love you and forgive your sins. Allah is the Forgiver, the Kind.”
Say, ˹O Prophet,˺ “If you ˹sincerely˺ love Allah, then follow me; Allah will love you and forgive your sins. For Allah is All-Forgiving, Most Merciful.”
Say: If you love Allah, then follow me and Allah will love you and forgive you your sins. Allah is forgiving and merciful.
Say: ‘If you love God, follow me. God will love you and forgive you your sins. God is forgiving and compassionate.‘
Proclaim: "If you love GOD, you should follow me." GOD will then love you, and forgive your sins. GOD is Forgiver, Most Merciful.
Say, "If you love God, follow me, God will surely love you and forgive your sins. God is forgiving and merciful."
Say, "If you love God, follow me. God will surely love you and forgive your transgressions. God is the Most Forgiving, the Mercy Giver."
Say, “If you were loving Allah, so follow me, Allah will love you, and will forgive your misdeeds for you.” And Allah is Forgiver, Merciful.
Say: ' If you love Allah, then follow me, Allah will love you and forgive you your sins; and Allah is Forgiving, Merciful '
Say: “If you love God, follow me; God will love you and forgive you your sins. God is Much- Forgiving, Merciful.â€
Say (O Messenger), "If you love Allah, follow me; Allah will love you and grant you the protection of forgiveness. He will save you from trailing behind in humanity and in the community of nations. And Allah is Forgiving, Merciful."
Say: If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, Merciful
Say `If you love ALLAH, follow me; then will ALLAH love you and forgive you your sins.' And ALLAH is Most Forgiving and Merciful
Say, “If you love God, follow me, and God will love you and forgive you your sins. And God is Forgiving, Merciful.
(O Prophet) say: "If you love Allah, follow me: Allah will love you and forgive you for your sins: And Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)."
Say, “If you love God, then follow me, and God will love you and forgive your sins.” God is Forgiving and Merciful.
Say, 'If you love God, then follow me, and God will love you, and will forgive you your sins.' God is Forgiving and Merciful
Say, [O Muhammad], "If you should love Allah , then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful."
Say, 'If you would love God, then follow me, God will love you and forgive you your sins, and God is forgiving, compassionate.'
Say: "If ye do love God, Follow me: God will love you and forgive you your sins: For God is Oft-Forgiving, Most Merciful."
Say: "If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful."
قُلۡ أَطِیعُوا۟ ٱللَّهَ وَٱلرَّسُولَۖ فَإِن تَوَلَّوۡا۟ فَإِنَّ ٱللَّهَ لَا یُحِبُّ ٱلۡكَـٰفِرِینَ ٣٢
Say, ‘Obey God and the Messenger,’ but if they turn away, [know that] God does not love those who ignore [His commands]
Say (O Muhammad): “Obey Allah and the Messenger (Muhammad).” If they turn away, then indeed Allah does not like the disbelievers.
Say thou: obey Allah and the apostle if thereafter they turn away. then verily Allah loveth not the infidels
Say: "Obey God and His Messenger;" and if they refuse (then remember) God does not love disbelievers
Say, “Obey Allah and the Rasul!”... If they turn away, then indeed Allah does not like the deniers of reality.
Say, ´Obey Allah and the Messenger.´ Then if they turn away, Allah does not love the kafirun.
Say, ‘Obey Allah and the Apostle.’ But if they turn away, indeed Allah does not like the faithless
Say (again): "Obey God, and the Messenger." If they still turn away (then know that only the unbelievers turn away from this call, and let them know that) God does not love the unbelievers
Say, `Obey Allah and this Perfect Messenger,' but if they turn away then (remember that) Allah does not love the disbelievers
Say: 'Obey God, and the Messenger.' But if they turn their backs, God loves not the unbelievers
Say: “Obey God and the messenger,” but if they turn away then God does not like the disbelievers.
Say : “Obey God and His Prophet. Beware that God does not love those who choose to reject His call.”
Say, “Follow God and His messenger.” But if they turn back, God does not love those who do not believe
Say, “Obey Allah and the Messenger.” But if they turn away, then Allah does not love the deniers.
Say, 'Obey God and the Apostle; but if ye turn your backs God loves not misbelievers.
Proclaim, “Obey Allah and the Noble Messenger”; so if they turn away - then Allah is not pleased with the disbelievers
Say, “Obey Allah and the messenger.” But if they turn away, then truly Allah loves not the disbelievers.
Say, obey God, and his apostle: But if ye go back, verily God loveth not the unbelievers
Say, "Obey Allah and the Messenger"; but if they turn away Allah loves not disbelievers."
Say: 'Obey Allah and the Messenger. ' But if they turn away, then truly, Allah does not love the unbelievers
SAY: Obey God and the Apostle; but if ye turn away, then verily, God loveth not the unbelievers
Say: “Obey Allah and the Messenger.” Then if they turned away, then, certainly, Allah does not like the disbelievers
Say: Obey God and the Messenger. Then, if they turned away, then, truly, God loves not the ones who are ungrateful.
Say, “Obey Allah and the messenger.” If they resist, truly Allah does not love the unbelievers.
Also tell them, "Obey Allah and His Messenger." Inspite of this, if they turn back, then warn them, that Allah does not love the disbelievers
Say: ´Obey Allah and obey the Messenger.´ If they turn away from this then know that Allah does not love those who refuse to obey Him and His Messenger
Say: Obey Allah and the Messenger; but if they turn back, Allah surely loves not the disbelievers
Say, "Obey Allah and the messenger." But if they turn away, then Allah certainly does not like the infidels.
Say, "Obey Allah and His Messenger." Then if they turn away, surely, Allah loves not suppressors of the Truth.
Say: ‘Obey Allah and the Messenger (blessings and peace be upon him).’ But if they turn away, then Allah does not like the disbelievers
Say: "Obey God and the messenger." But if they turn away, then God does not like the rejecters
Say: "Obey God and the messenger." But if they turn away, then God does not love the rejecters.
Say: "Obey God and the messenger." But if they turn away, then God does not like the rejecters.
Say: "Obey God, and the messenger." So if they turned away , so then God does not love/like the disbelievers
Say: “Pay heed unto God and the Apostle.” And if they turn away - verely, God does not love those who deny the truth
Say, "Obey Allah and the Messenger."Yet in case they turn away, then surely Allah does not love the disbelievers
Say: Obey Allah and the messenger. But if they turn away, lo! Allah loveth not the disbelievers (in His guidance)
Tell them, "Obey God and the Messenger." If they turn away (let it be known) that God does not love the unbelievers
Say: .Obey Allah and the Messenger. Then, should they turn back, Allah does not love the disbelievers
Say: "Obey Allâh and the ‘Messenger’." If they take not heed, (then let them know that) Allâh does not demonstrate his own love for those who persist in disbelief (in Him).
Say, "Obey Allah, and obey the messenger!" But if they turn away (beware), Allah does not like the unbelievers
Say: ‘(O’ ye who seek salvation), Yield (to the Commandments of) Allâh and (to what He has revealed to) His Messenger’. If they turn away, then (they will need to) know that truly Allâh does not demonstrate His own love for those who are spiritually dead and blind.
Say to them: "Be obedient to Allah and to His Messenger, but if they turn a deaf ear then they must realize that Allah detests the infidels who deny Him"
Say: “Obey Allah and the Messenger.” If they turn away, remember that Allah does not love the disbelievers.
Say, ˹O Prophet,˺ “Obey Allah and His Messenger.” If they still turn away, then truly Allah does not like the disbelievers.
Say: Obey Allah and the messenger. But if you turn away, then Allah does not love those who reject (the truth).
Say: ‘Obey God and the Apostle.‘ If they pay no heed, then, surely, God does not love the unbelievers
Proclaim: "You shall obey GOD and the messenger." If they turn away, GOD does not love the disbelievers.
Say, "Obey God and the Messenger. But if they turn away, God does not love those who deny the truth."
Say, "Obey God and the Messenger. But if they turn away, God does not love those who deny the truth."
Say, “Obey Allah and the Messenger.” So, if they turned away then Allah does not love the infidels.
Say: ' Obey Allah and the Apostle '. But if they turn back, then verily Allah does not love the disbelievers
Say: “Obey God and the messenger.†If they turn their backs, God does not love the unbelievers.
Say (O Messenger), "Obey Allah and the Messenger (as he conveys to you His Revelations and he is the Central Authority for establishing the Divine System on Earth). But if they turn away, Allah does not love the deniers of Truth since they choose to remain in darkness."
Say: Obey Allah and the Messenger; but if they turn back, then surely Allah does not love the unbelievers
Say, `Obey ALLAH and HIS Messenger;' but if they turn away, then remember that ALLAH loves not the disbelievers
Say, “Obey God and obey the Messenger.” If they turn away, then truly God loves not the disbelievers
Say: "Obey Allah and His Messenger (Muhammad):" But if they turn away, then Allah does not love those who reject Faith
Say, “Obey God and the Messenger.” But if they turn away—God doesn’t love the disbelievers.
Say, 'Obey God and the Messenger.' But if they turn away—God does not love the faithless
Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers
Say, 'Obey God and the messenger.' Then if they turn away, then indeed, God does not love the disbelievers.
Say: "Obey God and His Apostle": But if they turn back, God loveth not those who reject Faith
Say: "Obey Allah and His Messenger": But if they turn back, Allah loveth not those who reject Faith
۞ إِنَّ ٱللَّهَ ٱصۡطَفَىٰۤ ءَادَمَ وَنُوحࣰا وَءَالَ إِبۡرَ ٰهِیمَ وَءَالَ عِمۡرَ ٰنَ عَلَى ٱلۡعَـٰلَمِینَ ٣٣
God chose Adam, Noah, Abraham’s family, and the family of Imran, over all other people
Surely Allah chose Adam, Noah, the family of Abraham, and the family of Imran above mankind.
Verily did Allah choose Adam and Nuh and the house of lbrahim and the house of 'lmran out of the world
God had chosen Adam and Noah and the families of Abraham and 'Imran in preference to others
The truth is, Allah chose Adam, Noah, Abraham and his descendants, the family of Imran (in their time) over humans and purified them.
Allah chose Adam and Nuh and the family of Ibrahim and the family of ´Imran over all other beings —
Indeed Allah chose Adam and Noah, and the progeny of Abraham and the progeny of Imran above all the nations
(They refuse belief in you and some of the Prophets because you did not appear among them, but God favors whomever He wishes with Messengership, and) God made pure Adam and Noah and the House of Abraham and the House of ‘Imran, choosing them above all humankind
Truly, Allah chose Adam, Noah, the family of Abraham and the family of Amran above all peoples of the time
God chose Adam and Noah and the House of Abraham and the House of Imran above all beings, th
God chose Adam and Noah and Abraham’s family and Imran’s family above all other people.
Know that God has elevated Adam, Noah, the descendents of Abraham and the family of Imran [father of Moses] to a higher rank [of the prophet hood.]
God chose Adam, Noah, the family of Abraham, and the family of ‘Imran above all people
Indeed, Allah has selected Adam and Noah and Abraham's folk and Imran's folk over all communities:
Verily, God has chosen Adam, and Noah, and Abraham's people, and Imran's people above the world,
Indeed Allah chose Adam, and Nooh, and the Family of Ibrahim, and the Family of Imran over the creation
Truly Allah has chosen Adam and Noah and family of Abraham and family of Imran above all the people.
God hath surely chosen Adam, and Noah, and the family of Abraham, and the family of Imran above the rest of the world
Verily, Allah has preferred Adam, and Noah, and Abraham´s family, and Imran´s family above all people
Allah chose Adam and Noah, the House of Abraham and the House of Imran above all worlds
Verily above all human beings did God choose Adam, and Noah, and the family of Abraham, and the family of IMRAN
Certainly Allah chose Adam, and Nuh and the followers of Ibrahim and the followers of Imran over the worlds
Truly, God favored Adam and Noah and the people of Abraham and the people of Imran above all the worlds,
Truly, Allah chose Adam, Noah, the family of Abraham, and the family of Imran over other people.
Indeed Allah exalted Adam, Noah, the family of Abraham and the family of Imran above all the worlds
Truly Allah chose Adam and Noah and the descendants of Abraham and of ´Imran above all mankind
Truly Allah chose Adam and Noah and the descendants of Abraham and the descendants of Amran above the nations
Allah certainly selected Adam and Nuh and the family of Ibrahim and the family of Imran above the worlds.
Indeed, Allah chose Adam, Noah, family of Abraham and family of Imran above all the worlds.
Verily, Allah chose Adam, and Nuh (Noah), and the family of Ibrahim (Abraham) and the family of ‘Imran (in dignity) above all the people of the world
God has selected Adam, and Noah, and the family of Abraham, and the family of Imran over the worlds
God has selected Adam, and Noah, and the family of Abraham, and the family of Imran over the worlds.
God has selected Adam, and Noah, and the family of Abraham, and the family of Imran over the worlds.
That God chose/purified Adam and Noah and Abraham's family, and Amran's family on the creations altogether/(universes)
BEHOLD, God raised Adam, and Noah, and the House of Abraham, and the House of `Imran above all mankind
Surely Allah has elected Adam and Nuh (Adam and Noah, respectively) and the house of Ibrahim (Abraham) and the house of Imran over the worlds
Lo! Allah preferred Adam and Noah and the Family of Abraham and the Family of 'Imran above (all His) creatures
God chose (and gave distinction to) Adam, Noah, the family of Abraham, and Imran over all the people of the world
Verily, Allah has chosen ‘Adam and NuH (Noah) and the House of Ibrahim and the House of ‘Imran over all the world
Indeed, Allâh chose ‘Adam’, ‘Noah’, the family of ‘Abraham’ and the family of ‘Imrān’ over all the people of the world.
Indeed, Allah has (picked and) preferred Adam, Nooh, the family of Ibraheem and the family of the Imran over the entire mankind
Truly, Allâh chose Adam, Noah, the family of Abraham, and the family of ‘Imrân above all people of their time.
Allah has taken by preference Adam and Nuh (Noah), the family of Ibrahim and the family of ‘Imran out of all people and conferred on them the prerogative of Prophethood
From all the creation, Allah chose Adam, Noah, the families of Ibrahim and of Imran,
Indeed, Allah chose Adam, Noah, the family of Abraham, and the family of ’Imrân above all people ˹of their time˺.
Allah chose Adam and Nuh (Noah) and the family of Ibrahim (Abraham) and the family of ´Imran over everybody else.
God exalted Adam and Noah, Abraham‘s descendants and the descendants of Imran¹ above the nations
GOD has chosen Adam, Noah, the family of Abraham, and the family of Amram (as messengers) to the people.
God chose Adam, Noah, Abraham's family, and Imran's family over all people--
God chose Adam, Noah, Abraham's family, and Imran's family over all people--
Surely, Allah chose Adam, and Noah, and Abraham’s folk, and Imran’s folk, over the worlds.
Verily Allah chose Adam and Noah, and the progeny of Abraham and the progeny of 'Imran above all people
God raised Adam and Noah, and the House of Abraham and the House of `ImrÄn above all mankind.
(This is the Final Perfected Guidance for all humanity). But Allah has chosen people before to convey the Message. Adam, the first humans were chosen (to have free will apart from the animal kingdom). Then Noah, the family of Abraham and the family of Imran were chosen above other peoples of their times
Surely Allah chose Adam and Nuh and the descendants of Ibrahim and the descendants of Imran above the nations
ALLAH chose Adam and Noah and the family of Abraham and the family of Imran above all peoples of the time
Truly God chose Adam, Noah, the House of Abraham, and the House of ?Imran above the worlds
Allah did choose Adam and Nuh (Noah), the family of Ibrahim (Abraham), and the family of Imran above the (nations of) people—
God chose Adam, Noah, the family of Abraham, and Imran’s family over all people.
God chose Adam, and Noah, and the family of Abraham, and the family of Imran, over all mankind
Indeed, Allah chose Adam and Noah and the family of Abraham and the family of 'Imran over the worlds
Indeed, God chose Adam, and Noah, and the family of Abraham and the family of Imran above the worlds,
God did choose Adam and Noah, the family of Abraham, and the family of 'Imran above all people,
Allah did choose Adam and Noah, the family of Abraham, and the family of 'Imran above all people,
ذُرِّیَّةَۢ بَعۡضُهَا مِنۢ بَعۡضࣲۗ وَٱللَّهُ سَمِیعٌ عَلِیمٌ ٣٤
in one line of descent- God hears and knows all
They were offspring of one another. Allah is All-Hearer, All-Knower.
Progeny, one of the other, and Allah is Hearing, Knowing
They were descendants of one another; and God hears all and knows everything
Descendants from each other, as a single lineage... Allah is the Sami, the Aleem.
descendants one of the other. Allah is All-Hearing, All-Knowing.
some of them are descendants of the others, and Allah is all-hearing, all-knowing
As descendants of one another, (and they were following the same way. Therefore, do not, in respect of believing in them as Prophets, make any distinction between the Prophets and do not think or speak ill of God’s preference). God is All-Hearing, All-Knowing
(They are) a lineage co-related with one another. Allah is All-Hearing, All-Knowing
seed of one another; God hears, and knows
Some were offspring of the others. God hears all and knows all.
They all belonged to the same chain and were the offspring of one another. God is the Most Knowledgeable and Hears everything
Connected one to the other. And God hears and knows all things
offspring of one another, for Allah is All-Hearing, All-Knowing.
a seed, of which one succeeds the other, but God both hears and knows
They are the descendants one of another; and Allah is the All Hearing, the All Knowing
Progenies one from another and Allah is All-hearing, All-knowing.
a race descending the one from the other: God is he who heareth and knoweth
Offsprings one of the other. Allah Hears and Knows all things
They were the offspring of one another. Allah is Hearing, and Knowing
the one the posterity of the other: And God Heareth, Knoweth
offspring, some of that, out of some other. And Allah is All-Hearer, All-Knower
some of one another’s offspring. And God is The Hearing, The Knowing.
[They are] a [chosen] line of descent. Allah is All-hearing, the All-knowing.
They were the offsprings of one another. Allah hears all and knows all
(for His messengership) - a people alike and the seed of one another. Allah is All-Hearing, All-Knowing
Offspring, one of the other. And Allah is Hearing, Knowing
Some of them were offspring of the others, and Allah is Hearing, Knowing.
They were offsprings of one another. And Allah is the One Who listened, the One who knew
They are all one race, descendants of one another. And Allah is All-Hearing, All-Knowing
A progeny each from the other, and God is Hearer, Knower
A progeny each from the other, and God is Hearer, Knower.
A progeny each from the other, and God is Hearer, Knower.
Descendants some of it from some, and God (is) hearing/listening, knowledgeable
in one line of descent. And God was all-hearing, all-knowin
An offspring of one another, (Literally: some of them from some "others) and Allah is Ever-Hearing, Ever-Knowing
They were descendants one of another. Allah is Hearer, Knower
They were the offspring of one another. God is All-hearing and All-seeing
– a progeny some of whom resembles the others (in faith). Allah is All-Hearing, All-Knowing
They were offspring of one another. Allâh is the All-Hearer, All-Knowing.
They are from a single line of descent _ (biologically and spiritually). Allah hears-all, and knows-all
They were offspring of one another. Allâh is the All-Hearer- the All-Knowing.
A posterity that descended one from the other. Allah is Sami’un (All Hearing) and 'Alimun (Omniscient)
each generation related to the other. Allah is the Hearer, the Knower.
They are descendants of one another. And Allah is All-Hearing, All-Knowing.
They are descendants one of the other, and Allah listens and knows.
They were the offspring of one another. God hears all and knows all
They belong in the same progeny. GOD is Hearer, Omniscient.
a common line of descent, one following the other. God hears all and knows all.
a common line of descent, one following the other. God hears all and knows all.
Offspring some of them from some others. And Allah is Hearer, Knowledgeable.
Some of them are offsprings of the others; and Allah is All-Hearing, All-Knowing
They were the offspring of one another. God hears all and knows all.
In one lineage. Allah is the Hearer, Knower of all things and events. (Muhammad belongs to the same progeny of Abraham through Ishmael, and Jesus belongs to it through the family of Imran). Now is related to you the truth about Jesus son of Mary. History has made fiction of these two real great servants of Allah)
Offspring one of the other; and Allah is Hearing, Knowing
They were descendants of one another and ALLAH is All-Hearing, All-Knowing
as progeny, one from another. And God is Hearing, Knowing
Offspring, one of the other: And Allah is All Hearing (Sami’) and All Knowing (Aleem)
They are offspring of one another. God is All-Hearing, All-Knowing.
Offspring one of the other. God is Hearer and Knower
Descendants, some of them from others. And Allah is Hearing and Knowing
Offspring, some of them from some, and God is hearing, knowing.
Offspring, one of the other: And God heareth and knoweth all things
Offspring, one of the other: And Allah heareth and knoweth all things
إِذۡ قَالَتِ ٱمۡرَأَتُ عِمۡرَ ٰنَ رَبِّ إِنِّی نَذَرۡتُ لَكَ مَا فِی بَطۡنِی مُحَرَّرࣰا فَتَقَبَّلۡ مِنِّیۤۖ إِنَّكَ أَنتَ ٱلسَّمِیعُ ٱلۡعَلِیمُ ٣٥
Imran’s wife said, ‘Lord, I have dedicated what is growing in my womb entirely to You; so accept this from me. You are the One who hears and knows all,’
(Remember) when the wife of Imran said: “O my Lord! I have vowed to You what is in my womb to be dedicated for Your services. So accept this from me. Surely, You are All-Hearer, All-Knower.”
Recall what time the wife of 'lmran said my Lord verily have vowed unto Thee that which is in my belly to be dedicated; accept Thou then of me. Verily Thou! Thou art the Hearer, the Knower
Remember, when the wife of 'Imran prayed: "O Lord, I offer what I carry in my womb in dedication to Your service, accept it, for You hear all and know everything."
Recall when Imran’s wife said, “My Rabb, I have unconditionally pledged the child in my womb to You; accept it from me. Certainly You are the Sami, the Aleem.”
Remember when the wife of ´Imran said, ´My Lord, I have pledged to You what is in my womb, devoting it to Your service. Please accept my prayer. You are the All-Hearing, the All-Knowing.´
When the wife of Imran said, ‘My Lord, I dedicate to You what is in my belly, in consecration. Accept it from me; indeed You are the All-hearing, the All-knowing.’
(Remember) when the woman (from the House) of ‘Imran entreated: "My Lord, I have dedicated that which is in my womb to Your exclusive service. Accept it, then, from me. Surely You are the All-Hearing, the All-Knowing."
(Allah listened) when a woman of (the family of) Amran said, `My Lord! I do hereby vow to You what is in my womb to be dedicated (to Your service); so do accept (it) of me. You alone are the All-Hearing, the All-Knowing.
When the wife of Imran said, 'Lord, I have vowed to Thee, in dedication, what is within my womb. Receive Thou this from me; Thou hearest, and knowest.
(Remember) when Imran’s wife said: “My Lord, I pledge to You what is in my womb, devoted (to Your service), so accept it from me, indeed You hear all and know all.”
A [pregnant] woman of Imran’s family [sincerely] turned to God and said: “O Lord, the Most Knowledgeable, Who hear everything; I offer my [unborn] child to you. May you give him a mission to accomplish [and earn your pleasure.]”
Behold, a woman of ‘Imran said, “O my Lord, I dedicate to You what is in my womb for Your service. So accept this from me, for You hear and know all things.
Recall when Imran's wife said, “My Lord, I have indeed vowed (to dedicate) to You what is in my belly, dedicated (solely to You), so accept from me; indeed, You are the All-Hearing, the All-Knowing.”
When Imran's wife said, 'Lord! I have vowed to Thee what is within my womb, to be dedicated unto Thee, receive it then from me. Verily, Thou dost hear and know.
(Remember) When the wife of Imran said, “My Lord! I pledge to you what is in my womb - that it shall be dedicated purely in Your service, so accept it from me; indeed You only are the All Hearing, the All Knowing.”
When the wife of Imran said, “O my Lord! I indeed have vowed unto You that which is in my womb sincerely for You so accept it from me. Truly You are indeed The All-hearing, The All-knowing.”
Remember when the wife of Imran said, Lord, verily I have vowed unto thee that which is in my womb, to be dedicated to thy service: Accept it therefore of me; for thou art he who heareth and knoweth
When Imran´s wife said, "Lord! I have vowed to dedicate unto Thee what is within my womb. Accept it then from me. Verily, you are Hearer and Knower."
(Remember) when the wife of 'Imran said: 'Lord, I have vowed to You in dedication that which is hidden inside me. Accept this from me. You are the Hearer, the Knower.
Remember when the wife of Imran said, "O my Lord! I vow to thee what is in my womb, for thy special service. Accept it from me, for thou Hearest, Knowest!"
(Appreciate!) When the wife of Imran said: “My Nourisher-Sustainer! I have vowed to You what is in my womb (to keep him) Moharrarun [one who is allowed freedom (from the clutches of sectarianism)]; so do accept from me. Certainly You, You are All-Hearer, All-Knower.”
Mention when the woman of Imran said: My Lord! I vowed to Thee what is in my womb—that which is dedicated—so receive Thou this from me. Truly, Thou, Thou alone art The Hearing, The Knowing.
Recall that a woman of Imran prayed, “My Lord, I truly dedicate to You what is in my womb, as a devotion. Accept this from me. Truly, You are All-hearing, the All-knowing.”
Allah heard when the wife of `Imran said, "O my Lord! I dedicate to Your service what is in my womb. Please accept it from me. You Alone hear all and know all."
. (He also heard) when the woman of ´Imran said: ´O Lord! Behold, unto You do I vow that the child in my womb is to be devoted to Your exclusive service. Accept it, then, from me. Surely You alone are All-Hearing, All-Knowing.´
When a woman of Amran said: My Lord, I vow to Thee what is in my womb, to be devoted (to Thy service), so accept (it) from me; surely Thou, only Thou, art the Hearing, the Knowing
When the wife of Imran said, "My Fosterer ! I vow to you that which is in my womb to be set free (for your service), so accept (it) from me. You are certainly Hearing, Knowing."
When Imran's wife said, "Indeed my Lord! I do freely consecrate to You that which is in my womb. So accept it from me. You are indeed the One to listen, the One to know. "
And (recall) when the wife of ‘Imran said: ‘O my Lord, I vow purely to You what is in my womb, freeing him (from other obligations). So, accept (this offering) from me. You are indeed All-Hearing, All-Knowing.
When the wife of Imran said: "My Lord, I have vowed to You what is in my womb, dedicated, so accept from me, You are the Hearer, the Knower."
When the wife of Imran said: "My Lord, I have vowed to You what is in my womb, devoted, so accept from me, You are the Hearer, the Knower."
When the wife of Imran said: "My Lord, I have vowed to You what is in my womb, completely, so accept from me, You are the Hearer, the Knower."
When Amran's woman (wife) said: "My Lord, that I made a duty/vow (on myself that) to You what is in my belly , freed/liberated , so accept from me, that You, You (are) the hearing/listening, the knowledgeable."
when a woman of [the House of] `Imran prayed: "O my Sustainer! Behold, unto Thee do I vow [the child] that is in, my womb, to be devoted to Thy service. Accept it, then, from me: verily, Thou alone art all-hearing, all-knowing!"
As the wife of Imran said, "Lord! Surely I have vowed to you what is in my belly in dedication; so (graciously) accept (it) from me. Surely You, (Ever) You, are The Ever-Hearing, The Ever-Knowing."
(Remember) when the wife of 'Imran said: My Lord! I have vowed unto Thee that which is in my belly as a consecrated (offering). Accept it from me. Lo! Thou, only Thou, art the Hearer, the Knower
Remember when Imran's wife prayed to her Lord saying, "I have made a vow to dedicate to Your service whatever is in my womb. Lord, accept it from me. You are All-hearing and All-knowing"
(Remember) when ‘Imran‘s wife said: .O my Lord, I have vowed that what is in my womb will be devoted exclusively for You. So, accept (it) from me. You, certainly You, are the All-Hearing, the All-Knowing
(Mention), when the wife of '‘Imrān’ said: "My Lord, certainly, I vow to You that I will let what is in my womb be devoted to Your service. Thus, accept this from me. Indeed, You are the All-Hearer, the All-Knowing."
(He heard) when a woman of Imran said, "Oh my Lord, I have indeed pledged to dedicate and consecrate to You that, which is in my womb. So accept this offering from me. Indeed, You are the all-Hearing and the all-Knowing."
And (mention), when the wife of ‘Imrān said: "My Lord! I vow to You that I will let what is in my womb be wholly devoted to Your service, so accept this from me. Most certainly You are the All-Hearer-the All-Knowing’.
Once when the wife of ‘Imran became aware that a child whom she thought was a male had been created in her womb, she made a solemn and humble request to Allah to accept her offering. She prayed: "O Allah, my Creator, I have solemnly consecrated to You the child in my womb who shall be disposed exclusively to Your special service, and here do I beseech You to accept my offering. You are AL-Sami’ and AL-'Alim"
When Imran’s wife said, “Lord, I vow to dedicate whatever is in my womb to Your service, so accept this vow from me. You are the Hearer, the Knower.”
˹Remember˺ when the wife of ’Imrân said, “My Lord! I dedicate what is in my womb entirely to Your service, so accept it from me. You ˹alone˺ are truly the All-Hearing, All-Knowing.”
When the wife of ´Imran said: My Lord, I have promised the content of my womb to be devoted to You, so accept it from me, for You are [the One] who listens and knows.
Remember the words of Imrān‘s² wife. ‘Lord,‘ she said, ‘I dedicate to You that which is in my womb. Accept it from me. You alone hear all and know all.‘
The wife of Amram said, "My Lord, I have dedicated (the baby) in my belly to You, totally, so accept from me. You are Hearer, Omniscient."
Imran's wife said, "Lord, I have vowed to you what is in my womb to be wholly dedicated to you; accept it from me. You hear all and know all."
Imran's wife said, " My Lord, I have dedicated what is in my womb entirely to Your service; accept it from me. You hear all and know all."
When Imran’s woman said, “My Lord, I have vowed for You what is in my belly, free, so accept from me; You are Al-Sameiuo (The Hearer), Al-Aalim (The Knowledgeable).”
(Remember) when the wife of 'Imran said: ' My Lord! Verily I vowed to You what is within my womb to be (dedicated) for You (for Your service) freed; therefore accept from me; verily you are the All-Hearing, the All-Knowing'
`ImrÄn's wife said: “My Lord, I vow to You that which is in my womb, to be devoted to Your service. Accept it from me. You alone are the One Who hears all and knows all.â€
The wife of Imran prayed, "My Lord! I have dedicated the baby in my belly to You entirely, (for the service of the temple). So accept from me. You are Hearer, Knower."
When a woman of Imran said: My Lord! surely I vow to Thee what is in my womb, to be devoted (to Thy service); accept therefore from me, surely Thou art the Hearing, the Knowing
Remember when a women of Imran said, `My Lord, I have vowed to Thee what is in my womb to be dedicated to Thy service. So do Thou accept it of me; Verily Thou alone art All-Hearing, All-Knowing.
[Remember] when the wife of ?Imran said, “My Lord, truly I dedicate to Thee what is in my belly, in consecration. So accept it from me. Truly Thou art the Hearing, the Knowing.
(Remember) when a woman of Imran [the mother of Maryam (Mary) said: "O my Lord! I do dedicate to You (Allah) what is in my womb for Your special services: So accept this from me: Surely, You are the All Hearing (As-Sami’), the All Knowing (Al-Aleem)."
When Imran’s wife said, “O my Lord, I dedicate what’s in my womb to Your service, so accept it from me. You are the All-Hearing, the All-Knowing.”
The wife of Imran said, 'My Lord, I have vowed to You what is in my womb, dedicated, so accept from me; You are the Hearer and Knower.'
[Mention, O Muhammad], when the wife of 'Imran said, "My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing."
When Imran's wife said, 'My Lord, indeed, I have vowed to you what is in my womb, to be dedicated unto you, So receive it from me. Indeed, you are the Hearing, the Knowing.'
Behold! a woman of 'Imran said: "O my Lord! I do dedicate unto Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things."
Behold! a woman of 'Imran said: "O my Lord! I do dedicate unto Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things."
فَلَمَّا وَضَعَتۡهَا قَالَتۡ رَبِّ إِنِّی وَضَعۡتُهَاۤ أُنثَىٰ وَٱللَّهُ أَعۡلَمُ بِمَا وَضَعَتۡ وَلَیۡسَ ٱلذَّكَرُ كَٱلۡأُنثَىٰۖ وَإِنِّی سَمَّیۡتُهَا مَرۡیَمَ وَإِنِّیۤ أُعِیذُهَا بِكَ وَذُرِّیَّتَهَا مِنَ ٱلشَّیۡطَـٰنِ ٱلرَّجِیمِ ٣٦
but when she gave birth, she said, ‘My Lord! I have given birth to a girl’- God knew best what she had given birth to: the male is not like the female- ‘ I name her Mary and I commend her and her offspring to Your protection from the rejected Satan.’
When she delivered her (Mary), she said: “My Lord! I have delivered a female (instead of male).” Allah knew better what she delivered: “The male is not like the female, and I have named her Mary, and I seek refuge for her with You and her offspring from Satan, the rejected.”
Then when she brought her forth, she said: my Lord verily have brought forth a female - and Allah knew best that which she had brought forth, - and the male is not as the female, and verily have named her Maryam, and verily seek refuge for her and her progeny with Thee from the Satan the accursed
And when she had given birth to the child, she said: "O Lord, I have delivered but a girl." -- But God knew better what she had delivered: A boy could not be as that girl was. "I have named her Mary," (she said), "and I give her into Your keeping. Preserve her and her children from Satan the ostracized."
And when she delivered (the child who she thought would be a boy) she said, “My Rabb, I have delivered a girl.” Allah knew the female was not like the male (that a female could not perform in the same way as a male). “I have named her Mary. I seek protection from You for her and her lineage against the Satan, the expelled.”
When she gave birth, she said, ´My Lord! I have given birth to a girl´ — and Allah knew very well what she had given birth to, male and female are not the same — ´and I have named her Maryam and placed her and her children in Your safekeeping from the accursed Shaytan.´
And when she bore her, she said, ‘My Lord, I have borne a female [child]’ —and Allah knew better what she had borne— ‘and the female is not like the male. I have named her Mary, and I commend her and her offspring to Your care against [the evil of] the outcast Satan.’
When she was delivered of it she said: "My Lord, I have given birth to a female." – God knew best of what she was delivered, (so she did not need to be sorry, because) the male child (she expected) could not be the same as (the) female child (whom We bestowed on her and would honor with a great favor). – I have named her Mary and commend her and her offspring to You for protection from Satan eternally rejected from God’s Mercy."
But when she gave birth to it she said, `My Lord! I have given birth to a female.' Allah knew best what she had given birth to, and the male (she was thinking of) was not like this female (she had brought forth). `I have named her Mary and I do commend her to Your protection and (also) her offspring (to be saved) from satan, the accursed.
And when she gave birth to her she said, 'Lord, I have given birth to her, a female.' (And God knew very well what she had given birth to; the male is not as the female.) 'And I have named her Mary, and commend her to Thee with her seed, to protect them from the accursed Satan.
So, when she gave birth to it, she said: “God I gave birth to a girl,” while God knew better what she gave birth to, and a boy is not like a girl, “and I named her Mary and I seek Your protection for her and her children from the expelled Satan.”
When she gave birth to the child she [in a disappointed tone] said: “I delivered a girl.” Of course God knew that she gave birth to a girl. The lady continued: “The male is not [socially/ physically handicapped] like a female [and a male would have served the purpose for which I had dedicated my child better.] I am going to name Her Mary and trust you to protect her and her offspring from the rejected devil.”
Once she delivered she said, “O my Lord, behold, I have delivered a female child.” But God knew even more about what she delivered. And the male is not the same as the female. “I have named her Mary, and I commit her and her offspring to Your protection from Satan, the Rejected.
So when she gave birth to her, she said, “My Lord, I have indeed given birth to her, a female,” and Allah knows better what she has delivered, “and the male is not like the female, and I have indeed named her Mary, and I do seek refuge with You for her and her offspring from Satan, the outcast.”
And when she brought it forth she said, 'Verily, I have brought it forth a female' - but God knew best what she brought forth; and a male is not like a female - 'I have called her Mary, and I seek a refuge in Thee for her and for her seed from Satan the pelted.
So when she gave birth to it, she said, “My Lord! I have indeed given birth to a girl!” And Allah well knows what she gave birth to; and the boy she had prayed for is not like this girl; “And I have named her Maryam and I give her and her offspring in Your protection, against Satan the outcast.”
Once she delivered it she said, “O my Lord! I have indeed delivered it a female” - but Allah knows best what she had delivered and the male is not like the female - “and I indeed have named her Mary and I indeed seek refuge in You for her and her descendants from Satan the pelted one.”
And when she was delivered of it, she said, Lord, verily I have brought forth a female, -- and God well knew what she had brought forth -- and a male is not as a female: I have called her Mary; and I commend her to thy protection, and also her issue, against Satan driven away with stones
And when she brought it forth she said, "Verily, I have brought forth a female" - Allah knew best what she brought forth; and a male is not like a female - "I have called her Mary, and I seek a refuge in Thee for her and for her seed from
And when she was delivered of her, she said: 'Lord, I have given birth to her, a female' Allah knew of what she had given birth the male is not like the female 'and I have called her Mary. Protect her and all her descendants from satan, the stoned one.
And when she had given birth to it, she said, "O my Lord! Verily I have brought forth a female," - God knew what she had brought forth; a male is not as a female - "and I have named her Mary, and I take refuge with thee for her and for her offspring, from Satan the stoned."
Then when she delivered that (what was in her womb) she said: “My Nourisher-Sustainer! Certainly I delivered that (as) a female (child),” — and Allah (is always) a Better Knower about what she delivered, and the male (child she had in her mind) would not have (fulfilled the role) the way the female (fulfilled); “and certainly I, I have given her the name, Maryam, and certainly I put her to protection, to You (O Allah,) and (also) her offspring against (the evil effects of) Satan, the outcast.”
Then, when she brought forth she said: My Lord! Truly, I brought her forth, a female. And God is greater in knowledge of what she brought forth. And the male is not like the female. And, truly, I named her Mary. And, truly, I commend her to Thy protection and her offspring from the accursed Satan.
When she had given birth, she said, “My Lord, I have given birth to a female.” Allah knows best what should be born. “The male is not like the female. I have named her Mary. I seek Your protection for her and her children against Satan the reject.”
When she gave birth to a girl instead of a boy, she said: "My Lord! I have given birth to a girl," - Allah knew very well what she had delivered - "and that the male is not like the female, I have named her Mary and I seek Your protection for her and her children from the mischief of Satan, the accursed."
But when she gave birth to a female child, she said: ´O Lord! I have given birth to a female´ - and Allah knew full well what she had given birth to - ´and a female is not the same as a male. I have named her Mary and commit her and her offspring to You for protection from Satan, the accursed.´
So when she brought it forth, she said: My Lord, I have brought it forth a female -- and Allah knew best what she brought forth -- and the male is not like the female, and I have named it Mary, and I commend her and her offspring into Thy protection from the accursed devil
Then when she delivered it, she said, "My Fosterer! I have delivered it a female." And Allah knew best what she had delivered, and the male is not like the female. "And I have named her Maryam and I seek Your protection for her and her offspring, from the devil, the outcast."
And when she delivered a female child, she exclaimed, "It's a female that I have delivered, my Lord!" — And Allah knew what she had delivered and the male is not like the femaleh— "And I do name her Mary and I entrust her protection, and her children's, to You against Satan, the accursed."
So when she delivered a baby girl, she submitted: ‘Lord, I have given birth but to a female child.’ But Allah knew best what she had given birth to. (She said:) ‘And the boy (that I prayed for) could never (be) like the girl (that Allah has blessed me with); and I have named her Maryam (Mary, the worshipper); and, surely, I commit her and her children to Your protection against (the mischief of) Satan, the outcast.
So when she delivered she said: "My Lord, I have delivered a female," and God is fully aware of what she delivered, "And the male is not like the female, and I have named her Mary, and I seek refuge for her and her progeny with You from the outcast devil."
So when she had delivered she said: "My Lord, I have delivered a female," and God is fully aware of what she delivered, "And the male is not like the female, and I have named her Mary, and I seek refuge for her and her progeny with You from the outcast devil."
So when she had delivered she said: "My Lord, I have delivered a female," and God is fully aware of what she delivered, "And the male is not like the female, and I have named her Mary, and I seek refuge for her and her progeny with You from the outcast devil."
So when she gave birth to her, she said: "My Lord, that I gave birth to her, a female." And God (is) more knowing with what she gave birth to. "And the male is not as/like the female and that I named her Mary ,and that I seek protection for her with (in) You, and her descendants, from the devil the cursed/expelled."
But when she had given birth to the child, she said: "O my Sustainer! Behold, I have given birth to a female" - the while God had been fully aware of what she would give birth to, and [fully aware] that no male child [she might have hoped for] could ever have been like this female - "and I have named her Mary. And, verily, I seek Thy protection for her and her offspring against Satan, the accursed."
So, as soon as she brought her forth, (i.e. gave birth to her) she said, "Lord! Surely I have brought her forth, a female." And Allah knows best what she brought forth, and the male is not as the female. "And surely I have named her Maryam. (Mary) And surely I take refuge with You for her and her offspring from the outcast Ash- shaytan." (The all vicious, i.e., the Devil
And when she was delivered she said: My Lord! Lo! I am delivered of a female - Allah knew best of what she was delivered - the male is not as the female; and lo! I have named her Mary, and lo! I crave Thy protection for her and for her offspring from Satan the outcast
When the baby was born she said, "Lord, it is a female." God knew this. Male and female are not alike. "I have named her Mary. I pray that You will keep her and her offspring safe from Satan, the condemned one."
So, when she delivered her, she said: .O my Lord, I have delivered her, a female child.__And Allah knew better what she had delivered, and the male was not like the female ___. I have named her Maryam, and I place her and her progeny under Your shelter against Satan, the rejected
When she gave birth to a baby girl, she said: "My Lord, I have given birth to a baby girl,- Allâh Knows perfectly well what she gave birth to- the male is not like the female, and I have named her ‘Mary’. Thus, I earnestly seek refuge for her in You, and for her descendants from ‘Satan’, the condemned."
When she delivered, she said, "My Lord, I gave birth to a female." Allah was well aware of what she had delivered. The male is not like a female; and (Mary said), "I have named her Mary. I seek Your protection for her and her progeny from the (evil of the) accursed Shaitan."
And when she gave birth to her she said: "Lord, I have given birth to a baby girl - Allâh has full knowledge of what she had given birth to - ‘and the male is not like the female. I have named her Mary, and I earnestly seek Your protection for her and for her offspring from Satan- the accursed one".
When she gave birth to the child, she was astonished, even though Allah already knew well what she had brought forth, she said: "O Allah, my Creator, I am delivered of a female. I have called her Maryam and here do I commit her and her progeny to You to protect them from AL-Shaytan and those with characteristics befitting him, the accursed and the outcast"
Once she had given birth to her, she complained, “Lord, I gave birth to a girl” – Allah knew well what she had given birth to, the male is not like the female – then she added, “I have named her Maryam, and I place her and her offspring in Your protection from the accursed Satan.
When she delivered, she said, “My Lord! I have given birth to a girl,”—and Allah fully knew what she had delivered—“and the male is not like the female. I have named her Mary, and I seek Your protection for her and her offspring from Satan, the accursed.”
So when she delivered it she said: My Lord, I have delivered a female � and Allah knew best what she had delivered, and the male and the female are not alike � and I have named her Maryam (Mary) and I seek refuge in You for her and her descendants from the cursed devil.
And when she was delivered of the child, she said: ‘Lord, I have given birth to a daughter‘ ― God knew better of what she was delivered: the male is not like the female ― ‘and have called her Mary. I beseech you to protect her and all her descendants from Satan, the Accursed One.‘
When she gave birth to her, she said, "My Lord, I have given birth to a girl" - GOD was fully aware of what she bore - "The male is not the same as the female. I have named her Mary, and I invoke Your protection for her and her descendants from the rejected devil."
When she gave birth, she said, "Lord, I have delivered a female." God knows well what she delivered--that a male is not like a female. "I have named her Mary. I seek your protection for her and her children, from the accursed Satan."
When she gave birth, she said, "Lord, I have delivered a female." God knows well what she delivered--that no male is like this female. "I have named her Mary. I seek Your protection for her and her children, from the accursed Satan."
So, when she delivered her, she said, "My Lord, I have delivered a female." And Allah was knowledgeable by what she was delivered, "And the male is not like the female. And I have named her Mary, and I was incanting her with you, and her offspring from the outcast Satan.
So, when she delivered her, she said: ' My Lord! I have delivered a female (child) ? and Allah knew best what she delivered ? and the male is not like the female; and I have named her Mary, and I commend her and her offspring into Your protection from the accursed Satan'
When she had given birth she said: “My Lord, I have given birth to a female.†— God well knew to what she would give birth. — “The male is not like the female. I have named her Mary and I seek Your protection for her and her offspring against Satan, the accursed.â€
When she was delivered she said, "My Lord! I am delivered of a female." Allah knew best what she delivered; the male is not the same as the female. (The male she had prayed for could have not been like the outstanding daughter she was granted). "I have named her Mary, I request Your protection for her and for her descendants from the rejected Satan." (Allah knew that this female would have a role, which no male could have, in breaking the shackles of asceticism. As a custom, nuns were allowed to marry only monks during those times)
So when she brought forth, she said: My Lord! Surely I have brought it forth a female-- and Allah knew best what she brought forth-- and the male is not like the female, and I have named it Marium, and I commend her and her offspring into Thy protection from the accursed Shaitan
But when she was delivered of it, she said, `My Lord, I am delivered of a female,' - and ALLAH knew best of what she was delivered and the male she desired to have was not like the female she was delivered of - `and I have named her Mary, and I commit her and her offspring to Thy protection from Satan, the rejected
And when she bore her, she said, “My Lord, I have borne a female,” and God knows best what she bore, and the male is not like the female, “and I have named her Mary, and I seek refuge for her in Thee, and for her progeny, from Satan the outcast.
When she (the wife of Imran) was delivered, she said: "O my Lord! I have delivered a female child— And Allah knew best what she brought forth— And in no way is the male like the female. I have named her Maryam (Mary), and I bring her and her offspring to Your protection from the Satan, the Rejected."
When she delivered her, she said, “My Lord, I have delivered a female.” And God knew what she had delivered, “And the male isn’t like the female. I have named her Mary, and I seek Your protection for her and her offspring from Satan, the outcast.”
And when she delivered her, she said, 'My Lord, I have delivered a female,' and God was well aware of what she has delivered, 'and the male is not like the female, and I have named her Mary, and have commended her and her descendants to Your protection, from Satan the outcast.'
But when she delivered her, she said, "My Lord, I have delivered a female." And Allah was most knowing of what she delivered, "And the male is not like the female. And I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled [from the mercy of Allah ]."
And when she brought it forth she said, 'Indeed, I have brought it forth a female,' and God knew best what she brought forth; and the male is not like the female. 'And I have called her Mary, and I seek refuge in you for her and her offspring from the stoned devil.'
When she was delivered, she said: "O my Lord! Behold! I am delivered of a female child!"- and God knew best what she brought forth- "And no wise is the male Like the female. I have named her Mary, and I commend her and her offspring to Thy pro tection from the Evil One, the Rejected."
When she was delivered, she said: "O my Lord! Behold! I am delivered of a female child!"- and Allah knew best what she brought forth- "And no wise is the male Like the female. I have named her Mary, and I commend her and her offspring to Thy protection from the Evil One, the Rejected."
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنࣲ وَأَنۢبَتَهَا نَبَاتًا حَسَنࣰا وَكَفَّلَهَا زَكَرِیَّاۖ كُلَّمَا دَخَلَ عَلَیۡهَا زَكَرِیَّا ٱلۡمِحۡرَابَ وَجَدَ عِندَهَا رِزۡقࣰاۖ قَالَ یَـٰمَرۡیَمُ أَنَّىٰ لَكِ هَـٰذَاۖ قَالَتۡ هُوَ مِنۡ عِندِ ٱللَّهِۖ إِنَّ ٱللَّهَ یَرۡزُقُ مَن یَشَاۤءُ بِغَیۡرِ حِسَابٍ ٣٧
Her Lord graciously accepted her and made her grow in goodness, and entrusted her to the charge of Zachariah. Whenever Zachariah went in to see her in her sanctuary, he found her supplied with provisions. He said, ‘Mary, how is it you have these provisions?’ and she said, ‘They are from God: God provides limitlessly for whoever He will.’
So her Lord accepted her with right acceptance. He made her grow in good manner and put her in the care of Zachariah. Whenever Zachariah entered to see her at her praying place, he found her with food. He said: “O Mary! From where you got this?” She said: “This is from Allah. Surely, Allah provides sustenance to whom He wills, without limit.”
Then her Lord accepted her with goodly acceptance and made her grow up with a goodly growth, and He made Zakariyya take care of her. So oft as Zakariyya entered the apartment to see her, he found provision by her. He said: O Maryam! whence hast thou this! She said this is from before Allah. Verily Allah provideth for whomsoever He will without reckoning
Her Lord accepted her graciously, and she grew up with excellence, and was given into the care of Zachariah. Whenever Zachariah came to see her in the chamber, he found her provided with food, and he asked: "Where has this come from, O Mary?" And she said: "From God who gives food in abundance to whomsoever He will."
So her Rabb accepted her with cordiality and raised her like a precious flower. He put her in Zachariah’s care. Every time Zachariah came to the temple he found her with new food. He asked her, “O Mary, where is this from?” Mary replied, “It is from Allah” (As a result of His grace it reached her through His servants). Indeed, Allah gives life sustenance (provision) to whom He wills, as He wills.
Her Lord accepted her with approval and made her grow in health and beauty. And Zakariyya became her guardian. Every time Zakariyya visited her in the Upper Room, he found food with her. He said, ´Maryam, how did you come by this?´ She said, ´It is from Allah. Allah provides for whoever He wills without any reckoning.´
Thereupon her Lord accepted her with a gracious acceptance, and made her grow up in a worthy fashion, and He charged Zechariah with her care. Whenever Zechariah visited her in the sanctuary, he would find provisions with her. He said, ‘O Mary, from where does this come for you?’ She said, ‘It comes from Allah. Allah provides whomever He wishes without any reckoning.’
(In response to her mother’s sincerity and purity of intention in dedicating the child,) her Lord accepted her with gracious favor and enabled to her a good growth (upbringing), and entrusted her to the care of Zachariah. Whenever Zachariah went in to her in the Sanctuary, he found her provided with food. "Mary," he asked, "how does this come to you?" "From God," she answered. Truly God provides to whomever He wills without reckoning
So her Lord accepted her (- Mary) with a gracious acceptance and made her grow into an excellent form and assigned her to the care of Zachariah. Every time Zachariah visited her in the chamber he found with her provisions. He said, `From where do you get all this, O Mary?' She replied (with all conscientiousness), `It is from Allah.' Verily, Allah provides whomsoever He will without measure
Her Lord received the child with gracious favour, and by His goodness she grew up comely, Zachariah taking charge of her. Whenever Zachariah went in to her in the Sanctuary, he found her provisioned. 'Mary,' he said, 'how comes this to thee?' 'From God,' she said. Truly God provisions whomsoever He will without reckoning
Her Lord accepted her with best acceptance, and raised her with good upbringing, and made Zachariah her guardian. Every time Zachariah entered the chamber, he found food with her. He said: “Mary, where did this come from for you?” She said: “From my God.” Indeed, God provides for whom He wants without any limit.
The Lord then accepted the nice gesture of the woman and let Mary to grow up and become a pure and beautiful woman under the custody of Zachariah. Anytime that Zachariah would enter her room, he would find food there. When he would ask who has offered you this food, Mary would answer: “It is from God. The One Who generously provides for whoever He wills.”
Graciously, her Lord accepted her. He made her grow in refinement and beauty. She was assigned to the care of Zachariah. Every time he entered her chamber to visit her, He found her supplied with sustenance. He said, “O Mary, were does this come to you from? “ She said, “From God. For God provides sustenance to whom He pleases without measure.
So her Lord accepted her with good acceptance and brought her up a good upbringing and entrusted her to the sponsorship of Zechariah. Whenever Zechariah entered upon her in the sanctuary, he found with her provision. He said, “O Mary, how did you get this?” She said, “It is from Allah; indeed, Allah provides whomever He wills without measure.”
And her Lord received her with a good reception, and made her grow up with a good growth, and Zachariah took care of her. Whenever Zachariah entered the chamber to her he found beside her a provision, and said, 'O Mary, how hast thou this?' She said, 'It is from God, for God provides for whom He pleases without count.
So her Lord fully accepted her (Maryam), and gave her an excellent development; and gave her in Zakaria’s guardianship; whenever Zakaria visited her at her place of prayer, he found new food with her; he said, “O Maryam! From where did this come to you?” She answered, “It is from Allah; indeed Allah gives to whomever He wills, without account.” (Miracles occur through the friends of Allah.
So her Lord accepted her with a goodly acceptance and caused her to grow a goodly growth and Zachariah tended to her. Each time Zachariah entered upon her in the sanctuary he found with her sustenance. He said, “O Mary! From where do you get this?” She said, “It is from the presence of Allah. Truly Allah provides for whom He pleases without calculation.”
Therefore the Lord accepted her with a gracious acceptance, and caused her to bear an excellent offspring. And Zacharias took care of the child; whenever Zacharias went into the chamber to her, he found provisions with her: And he said, O Mary, whence hadst thou this? She answered, this is from God: For God provideth for whom he pleaseth without measure
And her Lord accepted fully, and gave her a goodly growth, and assigned her to Zachariah´s care. Whenever Zachariah entered her chamber he found beside her a provision, and he said, "O Mary, whence comes this to you?" She answered, "
Her Lord graciously accepted her. He made her grow with a fine upbringing and entrusted her to the care of Zachariah. Whenever Zachariah went to her in the sanctuary, he found that she had provision with her. 'Mary, ' he said, 'how does this come to you? ' 'It is from Allah, ' she answered. Truly, Allah provides whomsoever He will without reckoning
So with goodly acceptance did her Lord accept her, and with goodly growth did he make her grow. Zacharias reared her. So oft as Zacharias went in to Mary at the sanctuary, he found her supplied with food. "Oh, Mary!" said he, "whence hast thou this?" She said, "It is from God; for God supplieth whom He will, without reckoning!"
So her Benefactor accepted her, with a gracious acceptance. And He made her grow in a graceful growth and He placed her under the guardianship of Zakariyya. Every time Zakariyya entered Al-Mihrab to (meet) her, he found in her possession sustenance. He said: “O Maryam! From where, for you (is made available all) this?” She said: “It (has come) from the possession of Allah. Verily, Allah provides sustenance whom He thinks proper, without limit.”
So her Lord received her with the very best acceptance. And her bringing forth caused the very best to develop in her. And Zechariah took charge of her. Whenever Zechariah entered upon her in her sanctuary, he found her with provision. He said: O Mary! From where is this for thee (f)? She said: This is from God. Truly, God provides to whom He wills without reckoning.
Her Lord favorably accepted the girl. He caused her to grow admirably. He placed her in the care of Zachariah [to be raised in the Temple]. Whenever Zachariah visited her in the prayer room, he found her with provision. He asked, “O Mary, from where did this come for you?” She answered, “It is from Allah. Truly, Allah provides to whom He wills, without measure.”
Her Lord graciously accepted that girl. He made her grow up as a good girl and entrusted her to the care of Zakariya. Whenever Zakariya entered the sanctuary to see her, he found with her food. He asked, "O Mary! From where did you get it?" She replied, "It came from Allah. In fact, Allah gives to whom He wants without measure."
Thereupon her Lord graciously accepted Mary and vouchsafed to her a goodly growth and placed her in the care of Zechariah. Whenever Zechariah visited her in the sanctuary, he found her provided with food. He asked her: ´O Mary, how did this come to you?´ She said: ´It is from Allah. Allah provides sustenance to whom He wills beyond all reckoning.´
So her Lord accepted her with a goodly acceptance and made her grow up a goodly growing, and gave her into the charge of Zacharias. Whenever Zacharias entered the sanctuary to (see) her, he found food with her. He said: O Mary, whence comes this to thee? She said: It is from Allah. Surely Allah gives to whom He pleases without measure
So her Fosterer accepted her with a good acceptance and made her (Maryam) grow into a good growth and gave her into the guardianship of Zakariyya. Whenever Zakariyya entered the sanctuary to (see) her, he found provision (food) with her, he said, "O Maryam! from where (does) this (provision) come to you?" She said, "It is from (that which is ) with Allah." Allah certainly provides without measure to whom He wills.
Her Lord accepted her graciously, and gave her a good upbringing. And He made Zachariah her guardian. Whenever Zachariah entered the sanctuary to visit her, he found her with food. He asked, "O Mary! How did you get this?" She replied, "It is from Allah." Allah does indeed provide for whom He wills, in an abnormal way. ,
So, her Lord graciously accepted her (Maryam [Mary]) with excellent acceptance and brought her up immaculately and entrusted her guardianship to Zakariyya (Zacharias). Every time Zakariyya (Zacharias) entered her chamber of worship, he found with her (novel and uncommon) food items. He inquired: ‘O Maryam, wherefrom have these things come for you?’ She replied: ‘This (sustenance) comes from Allah. Verily, Allah provides sustenance without measure to whom He wills.
So her Lord accepted her a good acceptance, and made her grow into a good growth, and charged Zachariah with her. Every time Zachariah entered upon her in the temple enclosure, he found provisions with her. He said: "O Mary, from where did you get this" She said: "It is from God, God provides for whom He wishes without reckoning."
So her Lord accepted her a good acceptance, and made her grow into a good growth, and charged Zachariah with her. Every time Zachariah entered upon her in the temple enclosure, he found provisions with her. He said: "O Mary, from where did you get this?" She said: "It is from God, for God provides for whom He wishes without reckoning."
So her Lord accepted her a good acceptance, and made her grow into a good growth, and charged Zechariah with her. Every time Zechariah entered upon her in the enclosure, he found provisions with her. He said: "O Mary, from where did you get this?" She said: "It is from God, for God provides for whom He wishes without reckoning."
So her Lord accepted her, with a good acceptance , and He grew her good growth, and Zachary sponsored/maintained her, whenever Zachary entered on her (in) the center of the home/prayer direction/the prayer's niche , he found at her a provision, he said: "You Mary, from where (is) that to you?" She said: "It is from at God, that God provides for whom He wills/wants without counting/calculating."
And thereupon her Sustainer accepted the girl-child with goodly acceptance, and caused her to grow up in goodly growth, and placed her in the care of Zachariah. Whenever Zachariah visited her in the sanctuary, he found her provided with food. He would ask: "O Mary, whence came this unto thee?" She would answer: "It is from God; behold, God grants sustenance unto whom He wills, beyond all reckoning."
Then, her Lord graciously accepted her with fair acceptance, and caused her to grow a fair growth, and He made Zakariyya (Zechariah) her sponsor. Whenever Zakariyya entered the Chamber to her, he found (a) provision in her presence. He said, "O Maryam, however does this (come) to you?" She said, "It is from the Providence of Allah; surely Allah provides whomever He decides without reckoning."
And her Lord accepted her with full acceptance and vouchsafed to her a goodly growth; and made Zachariah her guardian. Whenever Zachariah went into the sanctuary where she was, he found that she had food. He said: O Mary! Whence cometh unto thee this (food)? She answered: It is from Allah. Allah giveth without stint to whom He will
Her Lord graciously accepted the offer and made Mary grow up, pure, and beautiful. Zachariah took custody of her. Whenever he went to visit her in her place of worship, he would find with her some food. He would ask her, "Where did this food come from?" She would reply, "God has sent it." God gives sustenance to whomever He wants without keeping an account
So, her Lord accepted her, a good acceptance, and made her grow, a good growth, and made Zakariyya her guardian. Whenever Zakariyya visited her at the place of worship, he found food with her. He said: .Maryam, from where did you have this?. She said: .It is from Allah. Surely, Allah gives whom He wills without measure
Thus, her Lord accepted her with full approval and made her grow up in a virtuous environment, placing her in the care of ‘Zachariah’. Whenever ‘Zachariah’ entered the sanctuary to (see) her, he found her being supplied with sustenance. He asked: "O’ ‘Mary’, Whence comes this to you?" She answered: "It is from Allâh. Indeed, Allâh gives the means of subsistence to whom He wants without measure."
So, her Lord honored her prayers with a gracious and generous acceptance. He made her grow up to be a virtuous (woman), and entrusted her to the care of Zakariah. Whenever Zakariah visited her in the sanctuary, he found her well supplied with food. He would ask, "Oh Mary! Where did you get this?" She said, "This is from Allah. Indeed Allah provides unrestricted sustenance to whomever He wants."
So her Lord accepted her with full approval and made her grow up in a virtuous environment - entrusting her to the care of Zachariah- Whenever Zachariah entered the sanctuary to (see) her, he found her being supplied with sustenance. He asked: "O’ Mary, Whence comes this to you?". She answered: "It is from Allâh. Most certainly Allâh gives the means of subsistence to whom He pleases without measure".
The offering was met with a favourable reception and Allah, her Creator, received her with favour and under His tutelage she grew in grace and piety. She grew to a place of incomparable honour and Zakariya (Zakariah) fostered her. Every time Zakariya entered into her chamber in the Temple, he found her well provisioned. He asked: "O Maryam, from which source do you get this unprecedented provision?" "It is from Allah", she said, "Indeed Allah provides livelihood and fits out meritoriously whom He will with what He will and with what he deems necessary for a certain purpose"
Her Lord accepted her and raised her in the best way, and He entrusted her to the care of Zakariyya. Whenever Zakariyya entered the prayer room, he found fruits around her; so one day he asked her, “Where do you get these from Maryam?” She replied, “It’s from Allah. Indeed, Allah provides boundlessly to whomever He pleases.
So her Lord accepted her graciously and blessed her with a pleasant upbringing—entrusting her to the care of Zachariah. Whenever Zachariah visited her in the sanctuary, he found her supplied with provisions. He exclaimed, “O Mary! Where did this come from?” She replied, “It is from Allah. Surely Allah provides for whoever He wills without limit.”
So her Lord accepted her in the best way and made her grow up well and entrusted her care to Zakariya (Zachariah); whenever Zakariya entered her place of seclusion he found provision with her. He asked: O Maryam (Mary), where did you get this from? She said, it is from Allah, Allah provides for whom He pleases without counting.
Her Lord graciously accepted her. He made her grow a goodly child and entrusted her to the care of Zacharias. Whenever Zacharias visited her in the Shrine he found she had food with her. ‘Mary,‘ he said, ‘where is this food from?‘ ‘It is from God,‘ she answered. ‘God gives without reckoning to whom He will.‘
Her Lord accepted her a gracious acceptance, and brought her up a gracious upbringing, under the guardianship of Zachariah. Whenever Zachariah entered her sanctuary he found provisions with her. He would ask, "Mary, where did you get this from?" She would say, "It is from GOD. GOD provides for whomever He chooses, without limits."
Her Lord accepted the female baby favorably and caused her to have a good upbringing and placed her in Zechariah's care. As often as Zechariah visited her in the inner sanctuary, he found she had food. He said, "Mary, how did you get this?" She said, "It is from God. God provides bountifully for whomever he wills."
Her Lord accepted the female baby favorably and caused her to have a good upbringing, and placed her in Zechariah's care. As often as Zechariah visited her in the inner sanctuary, he found she had food. He said, "Mary, how did you get this?" She said, "It is from God. God provides bountifully for whomever he wills."
So, her Lord accepted her with a fine acceptance, and sprouted her, a fineness sprouting, and sponsored her Zechariah. Whenever Zechariah entered upon her in the prayer niche, he found a livelihood. He said, “O Mary, how did you get this?” She said, “It is from Allah; surely Allah provides livelihoods to whoever He wills without reckoning.”
So, her Lord accepted her with a good acceptance and made (the plant of) her grow a goodly growth, and He cherished her under the care of Zakariya. Whenever Zakariya entered the sanctury to (see) her, he would find with her a sustenance. He said: ' O' Mary! Whence have you got this ? ' She said: ' It is from Allah. Verily Allah provides with sustenance for whomever He wills without measure'
Her Lord graciously accepted her. He made her grow up a goodly child, and placed her in the care of Zachariah. Whenever Zachariah visited her in the sanctuary he found her provided with food. He would say: “Mary, where has this come to you from?†She would answer: “It is from God. God gives sustenance to whom He wills, beyond all reckoning.â€
And her Lord accepted her graciously. (Mary was dedicated to the Temple) and she grew up in beauty and purity, a gracious upbringing, under the guardianship of Zechariah. (He was a Prophet of Allah and a distant uncle of Mary). Whenever he entered the chamber of Mary, he found that she had food. Knowingly he asked, "O Mary! Where does this food come from?" (Mary's devotees were taking good care of her. Like all saints) she said, "It is from Allah. Allah provides according to His Laws and sometimes in unexpected ways."
So her Lord accepted her with a good acceptance and made her grow up a good growing, and gave her into the charge of Zakariya; whenever Zakariya entered the sanctuary to (see) her, he found with her food. He said: O Marium! whence comes this to you? She said: It is from Allah. Surely Allah gives to whom He pleases without measure
So her Lord accepted her with gracious acceptance and caused her to grow an excellent growth and made Zachariah her guardian. Whenever Zachariah visited her in the chamber, he found with her provisions. He said, `O Mary whence hast thou this?' She replied, `It is from ALLAH.' Surely ALLAH gives to whomsoever HE pleases without measure
So her Lord accepted her with a beautiful acceptance, and made her to grow in a beautiful way, and placed her under the care of Zachariah. Whenever Zachariah entered upon her in the sanctuary he found provision with her. He said, “Mary, whence comes this unto thee?” She said, “It is from God. Truly God provides for whomsoever He will without reckoning.
Rightly (and) kindly did her Lord accept her: He made her grow with good manners, purity and beauty: To the care of Zakariyya (Zachariah) was she assigned. Every time he entered (her) chamber to see her he found her supplied with items of food. He said: "O Maryam (Mary)! From where does this (come) to you?" She said: "This is from Allah: For Allah provides sustenance to whom He pleases, without measure."
Her Lord graciously accepted her, made her grow in a beautiful manner, and entrusted her care to Zechariah. Whenever Zechariah visited her in the prayer chamber, he found her with provisions. He inquired, “Mary, from where did you get these?” She replied, “It is from God. God provides for whom He wills without measure.”
Her Lord accepted her with a gracious reception, and brought her a beautiful upbringing, and entrusted her to the care of Zechariah. Whenever Zechariah entered upon her in the sanctuary, he found her with provision. He said, 'O Mary, where did you get this from?' She said, 'It is from God; God provides to whom He wills without reckoning.'
So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, "O Mary, from where is this [coming] to you?" She said, "It is from Allah . Indeed, Allah provides for whom He wills without account."
And her Lord received her with a good reception, and made her grow up with a good growth, and Zachariah took care of her. Whenever Zachariah entered the chamber to her he found with her provision. He said, 'O Mary, how have you this?' She said, 'It is from God. Indeed, God provides for whom He wills without reckoning.'
Right graciously did her Lord accept her: He made her grow in purity and beauty: To the care of Zakariya was she assigned. Every time that he entered (Her) chamber to see her, He found her supplied with sustenance. He said: "O Mary! Whence (co mes) this to you?" She said: "From God: for God Provides sustenance to whom He pleases without measure."
Right graciously did her Lord accept her: He made her grow in purity and beauty: To the care of Zakariya was she assigned. Every time that he entered (Her) chamber to see her, He found her supplied with sustenance. He said: "O Mary! Whence (comes) this to you?" She said: "From Allah: for Allah Provides sustenance to whom He pleases without measure."
هُنَالِكَ دَعَا زَكَرِیَّا رَبَّهُۥۖ قَالَ رَبِّ هَبۡ لِی مِن لَّدُنكَ ذُرِّیَّةࣰ طَیِّبَةًۖ إِنَّكَ سَمِیعُ ٱلدُّعَاۤءِ ٣٨
There and then Zachariah prayed to his Lord, saying, ‘Lord, from Your grace grant me virtuous offspring: You hear every prayer.’
Thereupon, Zachariah invoked his Lord, saying: “My Lord! Grant me a good offspring. You are indeed the All-Hearer of invocation.”
Forthwith Zakariyya prayed unto his Lord my Lord bestow on me from Thine presence a goodly offspring; verily Thou! Thou art the Hearer of prayer
Then prayed Zachariah to his Lord: "O Lord, bestow on me offspring, virtuous and good, for You answer all prayers."
Thereupon Zachariah prayed to his Rabb, “My Rabb, grant me from Your ladun (the potential of the Names comprising my essence) a pure offspring. You are certainly the hearer of my prayer (perceiver of my introspection).
Then and there Zakariyya called on his Lord and said, ´O Lord, grant me by Your favour an upright child. You are the Hearer of Prayer.´
Thereat Zechariah supplicated his Lord. He said, ‘My Lord! Grant me a good offspring from You! Indeed You hear all supplications.’
At that point, Zachariah turned to his Lord in prayer and said: "My Lord, bestow upon me out of Your grace a good, upright offspring. Truly, You are the Hearer of prayer."
Then and there did Zachariah pray to his Lord saying, `My Lord! grant me, by Your Own grace, pure and pious descendant, You alone are indeed the Hearer of prayers.
Then Zachariah prayed to his Lord saying, 'Lord, give me of Thy goodness a goodly offspring. Yea, Thou hearest prayer.
It was then that Zachariah prayed to his Lord, he said: “My Lord, give me from You a good child, You are the hearer of the calls.”
[On his old days] Zachariah prayed: “O Lord; You Who Hear the prayers, grant me a righteous child please.”
There Zachariah prayed to his Lord, “O my Lord, grant to me from You, good offspring, for You are He Who hears prayer.
Thereupon Zechariah called upon his Lord. He said, “My Lord, grant me from Your bounty good offspring; You are indeed the Hearer of supplication.”
Therefore prayed Zachariah to his Lord, and said, 'Lord, grant me from Thee a good seed. Verily, Thou hearest prayer.
It is here that Zakaria prayed to his Lord; he said, “My Lord! Give me from Yourself a righteous child; indeed You only are the Listener Of Prayer.”
Thereupon Zachariah called out on his Lord. He said, “O my Lord! Grant me from your presence a goodly progeny. Truly You are Hearer of the supplication.”
There Zacharias called on his Lord, and said, Lord, give me from thee a good offspring, for thou art the hearer of prayer
Therefore prayed Zachariah to his Lord, and said, "Lord, grant me from Thee good seed. Verily, Thou hears prayer."
Thereupon Zachariah supplicated to his Lord, saying: 'Lord, give me from You a good offspring. You hear all prayers.
There did Zacharias call upon his Lord: "O my Lord!" said he, "vouchsafe me from thyself good descendants, for thou art the hearer of prayer."
Then and there Zakariyya invoked his Nourisher-Sustainer. He said: “My Nourisher-Sustainer! Grant for me, from Your bounty, an offspring, pure and chaste. Without doubt, You are the All-Hearer to invocation.”
There Zechariah called to his Lord. He said: My Lord! Bestow on me good offspring from Thy Presence. Truly, Thou art hearing the supplication.
There [in the prayer room], Zachariah prayed to his Lord, saying, “My Lord, grant to me, from Your grace, the gift of a good child. Certainly, You hear prayer.”
Thereupon Zakariya prayed to his Lord saying: "O my Lord! Grant me a righteous child as Your special favor; surely You hear all prayers."
Then Zechariah prayed to his Lord: ´O Lord! Grant me from Yourself out of Your grace the gift of a goodly offspring, for indeed You alone heed all Prayers.´
There did Zacharias pray to his Lord. He said: My Lord, grant me from Thee goodly offspring; surely Thou art the Hearer of prayer
There did Zakariyya pray to his Fosterer saying, "O my Fosterer! grant me from Yourself good offspring, You are certainly the Hearer of prayer."
Whereupon Zachariah prayed to his Lord. He said, "My Lord! Grant me a righteous child from You. You do, indeed, listen to the prayer!"
At the same place, Zakariyya (Zacharias) supplicated his Lord. He submitted: ‘O my Lord, bless me, out of Your Grace, with a virtuous and pure offspring. Surely, You alone hear the supplication.
It was then that Zachariah called on his Lord, he said: "My Lord, grant me from You a good progeny, You are hearer of the prayers."
It was then that Zachariah implored his Lord; he said: "My Lord, grant me from You a good progeny. You are the hearer of prayer."
It was then that Zechariah implored his Lord; he said: "My Lord, grant me from You a good progeny. You are the Hearer of prayer."
At that place and time Zachary called his Lord, he said: "My Lord grant/present for me, from at you good descendants, that you are hearing/listening (to) the call/request/prayer."
In that self-same place, Zachariah prayed unto his Sustainer, saying: "O my Sustainer! Bestow upon me [too], out of Thy grace, the gift of goodly offspring; for Thou, indeed, hearest all prayer."
Thereover Zakariyya (Zechariah) invoked his Lord (and) said, "Lord! Bestow upon me from very close to You a goodly offspring. Surely You are The Ever-Hearer of invocation."
Then Zachariah prayed unto his Lord and said: My Lord! Bestow upon me of Thy bounty goodly offspring. Lo! Thou art the Hearer of Prayer
Zachariah prayed to his Lord there, saying, "Lord, grant me, by Your Grace, virtuous offspring. You hear all prayers"
Thereupon, Zakariyya prayed to his Lord. He said: .O my Lord, grant me from Your own (power) a goodly progeny. Verily, You are the One who listens to the prayer
There where ‘Zachariah’ implored and prayed to his Lord, saying: "O’ my Lord, grant me from You a virtuous offspring. Indeed, You are the All-Hearer of supplication."
Right then, Zakariah prayed to his Lord saying, "My Lord, grant me by Your grace a virtuous son. Indeed, You are the One Who hears the prayers!"
There where Zachariah implored and prayed to his Lord, saying: "O’ my Lord, grant me from You a virtuous offspring. Most certainly You are the All-Hearer of supplication".
There and then did Zakariya pray and beseech Allah, his Creator; he said: "O Allah, my Creator, may I make a humble request to You to bestow on me from Your grace a pious posterity, You are AL-Sami’ so You hear the prayer."
Standing there in a state of bliss, Zakariyya prayed to his Lord, saying, “My Lord, kindly grant me a righteous child. You are the Hearer of prayers.”
Then and there Zachariah prayed to his Lord, saying, “My Lord! Grant me—by your grace—righteous offspring. You are certainly the Hearer of ˹all˺ prayers.”
Upon this Zakariya called His Lord, saying: My Lord, give me a good offspring from You, for You hear the prayer.
Thereupon Zacharias prayed to his Lord, saying: ‘Lord, grant me of Your own grace upright descendants. You hear all prayers.‘
That is when Zachariah implored his Lord: "My Lord, grant me such a good child; You are the Hearer of the prayers."
There Zechariah prayed to his Lord. He said, "Lord, be gracious to me and give me such a blessed child. You certainly hear prayer.
There Zechariah prayed to his Lord. He said, "Lord, be gracious to me and give me such a blessed child. You certainly hear prayer.
Thereupon, Zechariah called his Lord; he said, “My Lord, endow me from Your presence a good offspring; surely You are hearer of the supplication.”
It was then (that) Zakariya prayed to his Lord; he said: 'My Lord! grant me from You a good offspring; verily You are the Hearer of all prayers'
At that point, Zachariah prayed to his Lord, saying: “Lord, bestow on me, out of Your grace, goodly offspring. Indeed, You hear all prayers.â€
Seeing a lovely child grow before his eyes, Zechariah prayed to his Lord, "My Lord! Bless me by bestowing upon me a good child; You are the Hearer of prayer."
There did Zakariya pray to his Lord; he said: My Lord! grant me from Thee good offspring; surely Thou art the Hearer of prayer
Then and there did Zachariah pray to his Lord, saying, `My Lord grant me from Thyself pure offspring; surely thou art the Hearer of Prayer.
Then and there, Zachariah called upon his Lord. He said, “My Lord, grant me from Thy Presence a good progeny. Truly Thou hearest all calls!
Then did Zakariyya (Zachariah) pray to his Lord, saying: "O my Lord! Grant to me from You, a generation that is pure: (For) You are He Who hears the (call and) prayer!"
At that moment, Zechariah prayed to his Lord: “My Lord, grant me, through Your mercy, a good offspring—You are the Hearer of Prayers.”
Thereupon Zechariah prayed to his Lord; he said, 'My Lord, bestow on me good offspring from Your presence; You are the Hearer of Prayers.'
At that, Zechariah called upon his Lord, saying, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication."
There Zachariah called on his Lord, he said, 'My Lord! grant me from yourself a good offspring. Indeed, you are the hearer of prayer.'
There did Zakariya pray to his Lord, saying: "O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer
There did Zakariya pray to his Lord, saying: "O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer
فَنَادَتۡهُ ٱلۡمَلَـٰۤىِٕكَةُ وَهُوَ قَاۤىِٕمࣱ یُصَلِّی فِی ٱلۡمِحۡرَابِ أَنَّ ٱللَّهَ یُبَشِّرُكَ بِیَحۡیَىٰ مُصَدِّقَۢا بِكَلِمَةࣲ مِّنَ ٱللَّهِ وَسَیِّدࣰا وَحَصُورࣰا وَنَبِیࣰّا مِّنَ ٱلصَّـٰلِحِینَ ٣٩
The angels called out to him, while he stood praying in the sanctuary, ‘God gives you news of John, confirming a Word from God. He will be noble and chaste, a prophet, one of the righteous.’
Then the angels called him while he was standing in prayer in the prayer place saying that: “Allah gives you glad tidings of John, (he will) confirm the Word from Allah, noble, chaste, and a prophet from among the righteous.”
Then the angels called unto him even while he stood Praying in the apartment: verily Allah announceth unto thee Yahya confessing to a word from Allah, and a leader, and a chaste and a prophet of the righteous one
Then the angels said to him as he stood in the chamber at prayer: "God sends you good tidings of John who will confirm a thing from God and be noble, continent, and a prophet, and one of those who are upright and do good."
So when in the temple he was in a state of introspection with his Rabb, the angels said to him, “Allah gives you tidings of John, confirming a word (B-kalimah) from Allah (Jesus, the word of Allah, the manifestation of specific forces) and sayyid (the master/chief of forces) and chaste (in control of his ego), a righteous Nabi (living the Truth in his essence).
The angels called out to him while he was standing in prayer in the Upper Room: ´Allah gives you the good news of Yahya, who will come to confirm a Word from Allah, and will be a leader and a celibate, a Prophet and one of the righteous.´
Then the angels called out to him, as he stood praying in the sanctuary: ‘Allah gives you the good news of John, as a confirmer of a Word of Allah, eminent and chaste, a prophet, among the righteous.’
It was when he stood praying in the Sanctuary after some time that the angels called to him: "God gives you the glad tidings of John to confirm a Word from God, and as one lordly, perfectly chaste, a Prophet, among the righteous."
So the angels called to him as he stood praying in the Sanctuary, `Allah bears you the glad tidings of John, who shall confirm the word of God and who shall be noble, utterly chaste, a Prophet from among the righteous.
And the angels called to him, standing in the Sanctuary at worship, 'Lo, God gives thee good tidings of John, who shall confirm a Word of God, a chief, and chaste, a Prophet, righteous.
And the angels told him while he was standing in prayer in the chamber: “God gives you good news of Yahya (John the Baptist), who confirms God's word, and a gentleman and innocent, and a prophet from the righteous.”
While standing in worship of the Lord in the sanctuary, the angles appeared to him saying: “We are here to give you the good news of the acceptance of your prayer. Your child will be John; a noble, moral and righteous Prophet blessed with receiving the revelations of God.”
While he was standing in prayer in the room, the angels called to him, “God gives you good news of Yahya, witnessing the truth of a word from God, noble, chaste, a prophet of the company of the righteous.
So the angels called out to him as he stood praying in the sanctuary that: “Allah gives you glad tidings of John, confirming a Word from Allah, and honorable, and abstinent from women, and a prophet from among the righteous.”
And an angel cried out to him as he was standing praying in the chamber (and said) that 'God gives thee the glad tidings of John, to confirm the Word from God,- of a chief and a chaste one, and a prophet from amongst the righteous.
And the angels called out to him while he was standing, offering prayer at his place of worship, “Indeed Allah gives you glad tidings of Yahya (John), who will confirm a Word (or sign) from Allah, - a leader, always refraining from women, a Prophet from one of Our devoted ones.”
Then the angels called him while he stood in prayer in the sanctuary [Saying], “Allah gives you glad tidings of Yahaya; testifying to a word from Allah [i.e. Jesus] and a leader and a chaste celibate and a prophet from among the righteous.
And the angels called to him, while he stood praying in the chamber, saying, verily God promiseth thee a son named John, who shall bear witness to the word which cometh from God; an honourable person, chast, and one of the righteous prophets
And an angel called out to him as he was standing praying in the chamber (and said) "Allah gives you the glad tidings of John, to confirm the Word from Allah, a noble and a chaste one, and a prophet of the righteous."
And the angels called out to him when he was standing in the sanctuary worshipping, saying: 'Allah gives you glad tidings of John, who shall confirm a Word from Allah. He shall be a master and chaste, a Prophet and from the righteous.
Then did the angels call to him, as he stood praying in the sanctuary: "God announceth John (Yahia) to thee, who shall be a verifier of the word from God, and a great one, chaste, and a prophet of the number of the just."
So the angels called him, while he was in the act of standing up — he will offer Salat in Al-Mihrab, (Angels said): “Certainly Allah delivers you the good news of Yahya (who is to act as) a testifier to the statement from Allah, and he (is) a leader, and (is) protected and guarded, and (is) a Prophet out of the righteous.”
Then, the angels proclaimed to him while he was one who stands to invoke blessings in the sanctuary that God gives thee good tidings of Yahya—one who establishes the Word of God as true—a chief and concealer of secrets and a Prophet among the ones in accord with morality.
As he stood praying in the prayer room, angels called to him, “Truly, Allah sends you good news of John. He will confirm a Word from Allah. He will be honorable and virtuous. He will be a prophet among the righteous.”
As he stood praying in the Mahrab (a prayer place in the sanctuary) the angels called out to him saying: "Allah gives you good news of a son to be named John, he will confirm the word of Allah, he will be a great leader, chaste and a Prophet from among the righteous."
As he stood praying in the sanctuary, the angels called out to him: ´Allah gives you good tidings of John (Yahya), who shall confirm a command of Allah, shall be outstanding among men, utterly chaste, and a Prophet from among the righteous.´
So the angels called to him as he stood praying in the sanctuary: Allah gives thee the good news of John, verifying a word from Allah, and honourable and chaste and a prophet from among the good ones
So when he stood worshipping in the sanctuary, the angels announced to him that, "Allah conveys to you the good news of Yahya, confirmer of the word from Allah and a chief, and chaste and a prophet from among the righteous."
Then the angels, calling out to him as he stood praying in the sanctuary, said, "Allah gives you the good news of John — in confirmation of a Word from Allah — honourable, chaste and a Prophet from among the righteous."
Whilst he was still standing in the chamber offering the Prayer (or supplicating), the angels called out to him: ‘Indeed, Allah gives you the good news of (a son) Yahya (John), who shall confirm Allah’s Word (i.e., ‘Isa [Jesus]), and he will be a leader, well-protected against (temptation for) women, and a Prophet from amongst (Our) exceptionally pious servants.
The Angels called to him while he was standing to the contact-method in the temple enclosure: "God gives you good tidings of John, authenticating the word from God, and a master, and steadfast, and a prophet from the upright."
So the angels called to him while he was standing, making contact, in the temple enclosure: "God gives you glad tidings of John, authenticating the word from God, and a master, and steadfast, and a prophet from the upright."
So the angels called to him while he was standing, connecting, in the enclosure: "God gives you glad tidings of John, affirming the word from God, and an overseer, and steadfast, and a prophet from the upright."
So the angels called him, and he is standing/keeping praying, in the prayer's niche : "That God announces good new to you with John confirming with a word from God and a master and restricting himself (chaste) , and a prophet from the correct/righteous people."
Thereupon, as he stood praying in the sanctuary, the angels called out unto him: "God sends thee the glad tiding of [the birth of] John, who shall confirm the truth of a word from God, and [shall be] outstanding among men, and utterly chaste, and a prophet from among the righteous."
So, the Angels called out to him (as) he was upright praying in the Chamber, " Allah gives you the good tidings of Yahya, (John) sincerely (verifying previous scriptures) with a Word from Allah, and a master, and chaste, and a Prophet, one of the righteous."
And the angels called to him as he stood praying in the sanctuary: Allah giveth thee glad tidings of (a son whose name is) John, (who cometh) to confirm a word from Allah lordly, chaste, a prophet of the righteous
When he was standing during prayer in his place of worship, the angels called him saying, "God gives you the glad news of the birth of your son, John who will be a confirmation of (Jesus) the Word of God. He will become a chaste, noble leader and one of the righteous Prophets
So then, when he stood praying in the place of worship, the angels called out to him saying: .Allah gives you the good news of YaHya who shall come to confirm a word of Allah and shall be a chief, abstinent (from women), a prophet and one of the righteous
Thus, the ‘Angels’ called him while he was standing in prayer in the sanctuary: "Indeed, Allâh announces to you the joyful news of (a son whose name is) ‘John’, (coming) to confirm a word from Allâh. He will be a noble leader, a chaste and a ‘Prophet’ among the righteous.”
As he stood for ´salat´ in his chamber, angels called him, "Allah gives you the news of a son called Yahya (John), who would confirm the word from Allah. He will be notably noble, absolutely chaste, (pure and virtuous), and a righteous prophet."
So the Angels called him while he was standing in prayer in the sanctuary: "Allâh announces to you the glad tidings of (a son whose name is) John, (coming) to confirm a word from Allâh. He will be a noble leader, a chaste and a Prophet among the righteous”.
His prayer was met with quite an unexpected and most favourable divine response. The angels addressed him while he was at his devotions, performing his prayer in the Temple. "O Zakariya," they said, "Here we relate to you a divine edict. Allah intimates to you the announcement of a happy event; the arrival of a male child to be called Yahya (John). His birth shall verify that a word from Allah is all that it takes for anything material or immaterial to be and to have a place in the realm of fact. He will be a son who shall be great and illustrious, spiritually attached to Allah and a virtuous Prophet whose deeds are imprinted with wisdom and piety
The angels called out to him as he stood praying in the prayer room, “Allah gives you good news of Yahya, confirming a Word from Allah, a chaste and distinguished person, a Prophet from among the righteous.”
So the angels called out to him while he stood praying in the sanctuary, “Allah gives you good news of ˹the birth of˺ John who will confirm the Word of Allah and will be a great leader, chaste, and a prophet among the righteous.”
Then the angels called him whilst he was standing in prayer in the secluded place that Allah gives you good news of Yahya (John) as confirmation of a word from Allah and noble and chaste and a prophet from amongst the righteous.
And as he stood praying in the Shrine, the angels called out to him, saying: ‘God bids you rejoice in the birth of John, who shall confirm the Word of God. He shall be princely and chaste, a prophet and a righteous man.‘
The angels called him when he was praying in the sanctuary: "GOD gives you good news of John; a believer in the word of GOD, honorable, moral, and a righteous prophet."
The angels called to him as he stood praying in the inner sanctuary, "God gives you good news of John, who will confirm a Word from God. He will be noble and chaste, a prophet and one of the righteous."
The angels called to him as he stood praying in the inner sanctuary, "God gives you good news of John, who will confirm a Word from God. He will be noble and chaste, a prophet and one of the righteous."
So, the angels called him, while he stood praying in the prayer niche: That “Allah preaches you (Good tidings) with John (Yahya); confirming with a word from Allah, and a master, and an abstainer, and a prophet; from the righteous.”
Then the angels called unto him while he was standing praying in the sanctuary : ' Verily Allah gives you the glad tidings of Yahya (who comes) to confirm a Word from Allah, and honourable and chaste, and a prophet from among the righteous'
Thereupon, the angels called out to him as he stood praying in the sanctuary: “God gives you the happy news of [the birth of] John, who shall confirm the truth of a word from God. He shall be noble, utterly chaste and a Prophet from among the righteous.â€
While he was still praying in the chamber, angels announced to him, "Allah gives you the good news of a son, Yahya (John the Baptist) who would reiterate the Word of Allah, be outstanding among men, and a strict disciplinarian, and a Prophet among those who greatly contribute to humanity."
Then the angels called to him as he stood praying in the sanctuary: That Allah gives you the good news of Yahya verifying a Word from Allah, and honorable and chaste and a prophet from among the good ones
And the angels called to him as he stood praying in the chamber, `ALLAH gives thee glad tidings of Yahya, who shall testify to the truth of a word from ALLAH - noble and chaste and a Prophet, from among the righteous
Then the angels called to him while he was praying in the sanctuary, “God gives thee glad tidings of John, confirming a word from God, noble and chaste, a prophet, from among the righteous.
The angels called to him while he was standing in prayer in the chamber "Allah does give you the good news of Yahya (Baptist John), verifying the truth of a Word from Allah, and (of one) noble, chaste, and a prophet— From the noble company of the righteous."
As he stood in prayer in the prayer chamber, the angels called out to him: “God gives you good news of John, confirming a Word from God, a man of honor, virtue, and a righteous prophet.”
Then the angels called out to him, as he stood praying in the sanctuary: 'God gives you good news of John; confirming a Word from God, and honorable, and moral, and a prophet; one of the upright.'
So the angels called him while he was standing in prayer in the chamber, "Indeed, Allah gives you good tidings of John, confirming a word from Allah and [who will be] honorable, abstaining [from women], and a prophet from among the righteous."
And the angels called him while he was standing praying in the chamber that 'God gives you the glad tidings of John, to confirm a Word from God, and a chief and a chaste one, and a prophet amongst the righteous.'
While he was standing in prayer in the chamber, the angels called unto him: "God doth give thee glad tidings of Yahya, witnessing the truth of a Word from God, and (be besides) noble, chaste, and a prophet,- of the (goodly) company of the righ teous."
While he was standing in prayer in the chamber, the angels called unto him: "Allah doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a prophet,- of the (goodly) company of the righteous."
قَالَ رَبِّ أَنَّىٰ یَكُونُ لِی غُلَـٰمࣱ وَقَدۡ بَلَغَنِیَ ٱلۡكِبَرُ وَٱمۡرَأَتِی عَاقِرࣱۖ قَالَ كَذَ ٰلِكَ ٱللَّهُ یَفۡعَلُ مَا یَشَاۤءُ ٤٠
He said, ‘My Lord, how can I have a son when I am so old and my wife is barren?’ [An angel] said, ‘It will be so: God does whatever He will.’
He said: “My Lord! How can I have a son when old age has overtaken me and my wife is barren?” (Allah) said: “Allah does what He wills.”
He said: my Lord! in what wise shall there be unto me a youth whereas age hath overtaken me and my wife is barren. Allah said: even so: Allah doeth whatsoever He listeth
"How can I have a son, O Lord," he said, "for I am old and my wife is barren?" "Thus," came the answer, "God does as He wills."
He said, “My Rabb, how can I have a son! I have reached old age and my wife is barren!” He said, “That may be (your case)... But Allah does as He wills!”
He said, ´My Lord, how can I possibly have a son when I have reached old age and my wife is barren?´ He said, ´It will be so. Allah does whatever He wills.´
He said, ‘My Lord, how shall I have a son while old age has overtaken me and my wife is barren?’ He said, ‘So it is that Allah does whatever He wishes.’
"Lord," said he (Zachariah), "How shall I have a son when old age has overtaken me, and my wife is barren?" "Just so," he (the angel) said: "God does whatever He wills."
`Lord!' he said, `How shall I have a son now that old age has already come upon me and my wife is barren?' (The Lord) said, `Such are the ways of Allah, He does what He will.
'Lord,' said Zachariah, 'how shall I have a son, seeing I am an old man and my wife is barren?' 'Even so,' God said, 'God does what He will.
He (Zachariah) said: “My Lord, how can I have a son, when I have reached old age, and my wife is infertile?” He (the angel) said: “It is like that; God does what He wants.”
Zachariah said: “Lord, how is it possible to have a child at this old age of mine with a sterile wife?” The answer was: “God is capable of doing whatever He wants to do.”
He said, “O my Lord, how will I have a son seeing I am very old and my wife is barren?” “Like so,” was the answer. God accomplishes what He wills
He said, “My Lord, how will I have a son when old age has overtaken me and my wife is barren?” He said, “So shall it be! Allah does whatever He wills.”
He said, 'My Lord, how can there be to me a boy when old age has reached me, and my wife is barren?' Said he, 'Thus God does what He pleaseth.
He said, “My Lord! How can I have a son when old age has reached me and my wife is barren?” He said, “This is how Allah brings about, whatever He wills.”
He said, “O my Lord! How can there be a son for me when indeed the old age has overtaken me and my wife is barren?” He said, “Thus Allah does whatever He pleases.”
He answered, Lord, how shall I have a son, when old age hath overtaken me, and my wife is barren? The angel said, so God doth that which he pleaseth
He said, "My Lord, how can there be to me a boy when old age has reached me, and my wife is barren?" The angel answered, "Thus Allah does what He pleases."
He said: 'Lord, how shall I have a son when I am overtaken by old age and my wife is barren? ' He said: 'Even so, Allah does what He will.
He said, "O my Lord! how shall I have a son, now that old age hath come upon me, and my wife is barren?" He said, "Thus will God do His pleasure."
He said: “My Nourisher-Sustainer! How shall be for me a son and certainly the old age has reached me and my wife is (declared) barren?” (Allah) said: “Thus Allah will accomplish whatever He thinks proper.”
He said: My Lord! How is it I will have a boy while, surely, I reached old age and my woman is a barren woman. He said: Thus, God accomplishes what He wills.
He said, “My Lord, how can I have a son? Old age has certainly come upon me, and my wife is barren.” (The angel) said, “So be it. Allah does what he wills.”
He said: "O my Lord! How can I have a son now that I have reached an old age and my wife is barren?" "Such is the will of Allah" he replied, " Allah does what He wants."
Zechariah exclaimed: ´My Lord! How shall I have a son when old age has overtaken me and my wife is barren?´ He said: Thus shall it be; Allah does what He wills.´
He said: My Lord, how can I have a son when old age has already come upon me, and my wife is barren? He said: Even thus does Allah do what He pleases
He said, "My Fosterer! how can I have a son when I have reached old age and my wife is barren?" He (Allah) said, "Like that, Allah does what He wills."
He said: "My Lord! How can I have a son? And I have already reached old age and my wife is barren!" One of the angels said, "Thus does Allah do what He wills."
(Zakariyya [Zacharias]) submitted: ‘O my Lord, how shall I have a son when old age has already overtaken me, and my wife is (also) barren?’ He said: ‘The same way as Allah does whatever He wills.
He said: "My Lord, how can I have a son when old age has reached me and my wife is sterile" He said: "It is as such that God does what He pleases."
He said: "My Lord, how can I have a son when old age has reached me and my wife is infertile?" He said: "It is as such that God does what He pleases."
He said: "My Lord, how can I have a boy when old age has reached me and my wife is infertile?" He said: "It is as such that God does what He pleases."
He said: "My Lord, how/from where (can it) be for me a boy , the old age reached me , and my woman (wife is) infertile?" He said: "As/like that God makes/does what He wills/wants."
[Zachariah] exclaimed: "O my Sustainer! How can I have a son when old age has already overtaken me, and my wife is barren?" Answered [the angel]: "Thus it is: God does what He wills."
He said, "Lord! However will I have a youth, and age (Literally: great (with years) has already reached me and my wife is barren?" He (i.e. the angel) said, "Thus Allah performs whatever He decides."
He said: My Lord! How can I have a son when age hath overtaken me already and my wife is barren? (The angel) answered: So (it will be). Allah doeth what He will
He said, "How can there be a son for me when I am already senile and my wife is barren." The angel replied, "God does as He wills."
He said: .O my Lord, how shall I have a boy when old age has come upon me and my wife is barren?. Said He: .That is how Allah does what He wills
He said: "My Lord, how can I have a son when I am already senile and my wife is barren?" Then one (of the ‘Angels’ said unto him): “Such is the will of Allâh. Thus, Allâh does whatever He wills."
(Zakariah) said, "My Lord, how can I have a son? Old age has overcome me, and my wife is infertile. (Allah) said, "Precisely so! Allah does what He wants!"
He said: "My Lord, how can I have a son when I am already senile and my wife is barren?". Then one (of the Angels replied): ‘Such is the wise will of Allâh. And Allâh does whatsoever he is pleased to do’.
Zakariya vented his surprise in an exclamation, he asked: "O Allah, my Creator, how shall I have a son when I have been carried through the stealing steps of age to advanced life and my wife has always been barren?" He was told, "Thus does Allah accomplish what He will"
He asked, “Will I have a boy, I have reached old age and my wife is infertile.” The angel replied, “It will be so. Allah does what He pleases.”
Zachariah exclaimed, “My Lord! How can I have a son when I am very old and my wife is barren?” He replied, “So will it be. Allah does what He wills.”
He said: My Lord, how can I have a son when old age has caught up with me and my wife is barren? He said: thus Allah does what He pleases.
Lord,‘ he said, ‘how shall I have a son when I am now overtaken by old age and my wife is barren?‘ ‘Such is the will of God,‘ He said. ‘He does what He pleases.‘
He said, "How can I have a boy, when I am so old, and my wife is sterile?" He said, "GOD does whatever He wills."
He said, "Lord, how can I have a boy when I am an old man, and my wife is barren?" The angel said, "It will be so. God does whatever He wills."
He said, "Lord, how can I have a boy when I am an old man, and my wife is barren?" The angel said, "It will be so. God does whatever He wills."
He said, “My Lord, how will it be for me lad, and already reached me, an old age, and my woman is a barren?” He said, “Thus, Allah does whatever He wills.”
He said: 'My Lord! how can I have a son (born) while, indeed, old age has already over taken me, and my wife is barren? 'He said: 'Even so does Allah whatsoever He pleases'
[Zachariah] said: “Lord, how can I have a son when old age has already overtaken me and my wife is barren?†He answered: “Thus it is. God does what He wills.â€
Zechariah prayed to Allah, but then wondered, "My Lord! How could I have a son when old age has overtaken me already and my wife is barren?" He said, "So it will be, Allah does everything according to His Laws." The infertility in his wife was cured (21:90)
He said: My Lord! when shall there be a son (born) to me, and old age has already come upon me, and my wife is barren? He said: even thus does Allah what He pleases
He said `My Lord, how shall I have a son, when old age has overtaken me already, and my wife is barren?' He answered, `Such is the way of ALLAH; HE does what HE pleases,
He said, “My Lord, how shall I have a boy when age has overtaken me and my wife is barren?” He said, “Thus does God do whatsoever He will.
He said: "O my Lord! How shall I have a son seeing I am very old, and my wife is barren?", "Still", was the answer, "Allah does accomplish what He wills."
He asked, “My Lord, how can I have a child when I have reached old age and my wife is barren?” He said, “Thus God does whatever He wills.”
He said, 'My Lord, how will I have a son, when old age has overtaken me, and my wife is barren?' He said, 'Even so, God does whatever He wills.'
He said, "My Lord, how will I have a boy when I have reached old age and my wife is barren?" The angel said, "Such is Allah ; He does what He wills."
He said, 'My Lord, how can there be for me a boy, and verily, old age has reached me, and my wife is barren?' He said, 'Thus God does what He wills.'
He said: "O my Lord! How shall I have son, seeing I am very old, and my wife is barren?" "Thus," was the answer, "Doth God accomplish what He willeth."
He said: "O my Lord! How shall I have son, seeing I am very old, and my wife is barren?" "Thus," was the answer, "Doth Allah accomplish what He willeth."
قَالَ رَبِّ ٱجۡعَل لِّیۤ ءَایَةࣰۖ قَالَ ءَایَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَـٰثَةَ أَیَّامٍ إِلَّا رَمۡزࣰاۗ وَٱذۡكُر رَّبَّكَ كَثِیرࣰا وَسَبِّحۡ بِٱلۡعَشِیِّ وَٱلۡإِبۡكَـٰرِ ٤١
He said, ‘My Lord, give me a sign.’ ‘Your sign,’ [the angel] said, ‘is that you will not communicate with anyone for three days, except by gestures. Remember your Lord often; celebrate His glory in the evening and at dawn.’
He said: “My Lord! Make for me a sign.” (Allah) said: “Your sign is that you will not speak to people for 3 days except by gesture. And remember your Lord much, and glorify Him in the evening and in the morning.”
He said: my Lord! appoint unto me a sign. Allah said: thy sign is that thou shalt not speak unto mankind for three days save by beckoning; and remember thy Lord much and hallow Him in the evening and morning
And Zachariah said: "Give me a token, O Lord." "The token will be," was the reply, "that you will speak to no man for three days except by signs; and remember your Lord much, and pray at evening and sunrise."
He (Zachariah) said, “My Rabb, grant me a sign”. He said, “Your sign is that you will not be able to speak to people for three days except by gestures; so remember your Rabb much and experience the greatness of His glory in the morning and the evening.”
He said, ´My Lord, appoint a Sign for me.´ He said, ´Your Sign is that you will not speak to people for three days, except by gesture. Remember your Lord much and glorify Him in the evening and after dawn.´
He said, ‘My Lord, grant me a sign.’ He said, ‘Your sign is that you will not speak to people for three days except in gestures. And remember Your Lord greatly, and glorify Him morning and evening.’
"Lord," he (Zachariah) entreated, "appoint a sign for me." "Your sign," He said, "is that you will not be able to speak to people for three days except by gesture. And (meanwhile) remember and mention your Lord much and glorify Him in the afternoon and the early hours of morning."
He said, `My Lord! give me some instruction.' (The Lord) said, `The instruction for you is that you shall not speak to the people for three days (and nights) except by gestures, and remember your Lord a good deal and glorify (Him) in the evening and early (in the) morning.
'Lord,' said Zachariah, 'appoint to me a sign.' 'Thy sign,' God said, 'is that thou shalt not speak, save by tokens, to men for three days. And mention thy Lord oft, and give glory at evening and dawn.
He said: “My Lord, give me a sign.” He said: “Your sign is that for three days you will only speak to people in sign language, and remember your Lord often, and glorify Him in the evening and the early morning.”
Zachariah said: “Lord please assure me with a sign.” He was replied: “Your sign is that you will not be able to talk to the people, except in sign language, for three days. Go and praise your Lord’s name as much as you can and glorify Him in the evening and early in the morning.”
He said, “O my Lord, give me a sign.” “Your sign,” was the answer, “Shall be that you should not speak to the people for three days, except with signals. And remember your Lord again and again, and praise Him in the evening and in the morning.
He said, “My Lord, set for me a sign.” He said, “Your sign is that you shall not speak to people for three days except by gesture. And remember your Lord much, and exalt (Him) in the evening and the morning.”
He said, 'My Lord, make for me a sign.' He said, 'Thy sign is that thou shalt not speak to men for three days, save by gesture; but remember thy Lord much, and celebrate His praises in the evening and the morning.
He said, “My Lord! Determine a sign for me”; He said, “The sign is that you shall not be able to speak to mankind for three days except by signs; and remember your Lord profusely, and proclaim His Purity before sunset and at dawn.”
He said, “O my Lord! Appoint a sign for me.” He said, “Your sign will be that you speak not to men for three days except by sign language and remember your Lord a great deal and glorify [Him] by the evening and by the morning.”
Zacharias answered, Lord, give me a sign. The angel said, thy sign shall be, that thou shalt speak unto no man for three days, otherwise than by gesture: Remember thy Lord often, and praise him evening and morning
He said, "My Lord, make for me a sign." The angel said, "The sign unto you is that you shall not speak to men for three days, save by gesture; but remember your Lord much, and celebrate His praises in the evening and the morning."
He said: 'Lord, appoint for me a sign. ' He said: 'Your sign is that you shall not speak to people except by signs for three days. ' And remember your Lord abundantly, exalt Him in the evening and at the dawn.
He said, "Lord! give me a token." He said, "Thy token shall be, that for three days thou shalt speak to no man but by signs: But remember thy Lord often, and praise him at even and at morn:"
(Zakariyya) said: “My Nourisher-Sustainer! Specify a sign for me.” (Allah) said: “Your sign is that you shall not speak to men for three days except with signals. And remember and propagate your Nourisher-Sustainer exceedingly and glorify (Him in Prayers) in the evening and the morning.”
He said: My Lord! Assign a sign for me. He said: Thy sign is that thou wilt not speak to humanity for three days but by gesture and remember thy Lord frequently, and praise in the evening and early morning.
(Zachariah) prayed, “O my Lord, appoint a sign for me.” (The angel) said, “Your sign is that, for three days, you will not be able to speak to people except through gestures. Remember your Lord constantly. Praise Him evening and morning.
Zakariya said: "My Lord! Grant me a sign." It was said: "Your sign is that you will not be able to speak to people for three days except through gestures. During this time you should remember your Lord very much and glorify Him in the evening and in the morning."
Zechariah said: ´O my Lord! Appoint a sign for me.´ The angel said: ´The sign for you shall be that you shall not speak to men for three days except by gesture. Remember your Lord and extol His glory by night and by day.´
He said: My Lord, appoint a sign for me. Said He: Thy sign is that thou speak not to men for three days except by signs. And remember thy Lord much and glorify (Him) in the evenings and early morning
He said, "My Fosterer! appoint a sign for me, "He said", "The sign for you is that you will not speak to human beings for three days except by gesture, and remember your Fosterer much and glorify (Him) in the evening and the morning."
Zachariah said: "My Lord! Make a sign for me." The angel said: "Your sign is that you shall not speak to people for three days except through gestures. And remember your Lord much and glorify Him in the evening and in the morning."
Zakariyya (Zacharias) submitted: ‘O my Lord, fix a sign for me.’ Allah said: ‘The sign for you is that for three days you will not be able to communicate to the people except by gestures. And remember your Lord abundantly and glorify Him persistently, evening and morning.
He said: "My Lord, make for me a sign" He said: "Your sign is not to speak to the people for three days except by symbol, and remember your Lord greatly, and glorify evening and morning."
He said: "My Lord, make for me a sign." He said: "Your sign is not to speak to the people for three days except by symbol, and remember your Lord greatly, and glorify at dusk and dawn.
He said: "My Lord, make for me a sign." He said: "Your sign is not to speak to the people for three days except by symbol, and remember your Lord greatly, and glorify at dusk and dawn."
He said: "My Lord, make for me a sign/evidence." He said: "Your sign/evidence (is) that you not converse/speak (to) the people (for) three days, except (by) signaling/pointing. And mention/remember your Lord much, and praise/glorify with the evening and the daybreaks/early mornings ."
[Zachariah] prayed: "O my Sustainer! Appoint a sign for me!" Said [the angel]: "Thy sign shall be that for three days thou wilt not speak unto men other than by gestures. And remember thy Sustainer unceasingly, and extol His limitless glory by night and by day."
He (Zakariyya) said, "Lord! Set for me a sign." He said, "Your sign is that you will not speak to mankind for three days, except by tokens. And remember your Lord much, and extol (Him) at nightfall and before the risings of the sun."
He said: My Lord! Appoint a token for me. (The angel) said: The token unto thee (shall be) that thou shalt not speak unto mankind three days except by signs. Remember thy Lord much, and praise (Him) in the early hours of night and morning
Zachariah prayed to God saying, "Lord, show me the evidence (that it is Divine revelation)." The Lord replied, "You must not speak to people for three days except with gestures. Commemorate your Lord often and glorify Him in the early mornings and the evenings."
He said: .O my Lord, set for me a sign. Said He: .Your sign is that you shall not be able to speak to people for three days except through gestures. Remember your Lord much; and proclaim His purity in the evening and the morning
He said: "O’ my Lord , give me a Sign.” He said: "Your sign is that you will not speak to the people for three days except by gesture. Thus, celebrate the praises of your Lord frequently, glorify Him and declare His divine glory in the early mornings and in the evenings."
(Zakariah) said, "My Lord, appoint a (premonetary) sign for me." (Allah) said, "Your sign is that you will not (be able to) speak to people for three days, except by gestures. So, remember your Lord a lot (during that period), and glorify (your Lord) in the afternoons and in the mornings."
He said: "O’ my Lord, give me a Sign”. He said: "Your Sign is that you will not speak to the people for three days except by gesture. So celebrate the praise of your Lord frequently, glorify Him and declare His glory in the early mornings and in the evenings".
Zakariya added: "May I be given, O Allah, my Creator, a sign that would satisfy my reason." He was told "What serves to indicate the fact shall be your inability to talk to people for three days. You shall be able to communicate with them only by making signs. Meanwhile praise Allah frequently and glorify Him and extol His glorious attributes in the evening and in the early morning"
Zakariyya asked, “My Lord, give me a sign.” He said, “The sign is that for three days, you will only speak by sign language to people. So, remember your Lord constantly, glorifying Him in the morning and the evening.
Zachariah said, “My Lord! Grant me a sign.” He said, “Your sign is that you will not ˹be able to˺ speak to people for three days except through gestures. Remember your Lord often and glorify ˹Him˺ morning and evening.”
He said: My Lord, appoint a sign for me. He said: Your sign is that you will not speak to people for three days other than by gestures; and remember your Lord much and give praise in the evening and the morning.
Lord,‘ said he, ‘vouchsafe me a sign.‘ ‘Your sign is that for three days and three nights,‘ He replied, ‘you shall not speak to people except by symbols. Remember your Lord always; give glory to Him evening and morning.‘
He said, "My Lord, give me a sign." He said, "Your sign is that you will not speak to the people for three days, except through signals. Commemorate your Lord frequently; and meditate night and day."
He said, "Lord, give me a sign." He said, "Your sign will be that you will not speak to people for three days except by gestures. Remember your Lord frequently and glorify Him in the evening and the morning."
He said, "Lord, give me a sign." He said, "Your sign will be that you will not speak to people for three days except by gestures. Remember your Lord frequently and glorify Him in the evening and the morning."
He said, “My Lord, give me a verse.” He said, “Your verse is not to speak to the people for three days, except with signals and remember your Lord a lot, and glorify(Him) in the evening and the early morning.”
He (Zakariya) said: ' My lord! appoint a token for me '. He said: ' The token for you (will be) that you can not speak unto human beings for three days except by signals; and remember your Lord immensely and glorify (Him in the evening and early morning
[Zachariah] said: “Lord, grant me a sign.†He replied: “Your sign shall be that for three days you will not speak to people except by gestures. Remember your Lord unceasingly and glorify Him in the early hours of night and day.â€
Thankful, Zechariah asked, "My Lord! Give a message unto me." He said, "The Message unto you is that you shall not speak to people three days, except by signs. Remember your Lord much and keep striving in His Cause night and day." (Abstaining from speech would save the elderly couple from people's curiosity)
He said: My Lord! appoint a sign for me. Said He: Your sign is that you should not speak to men for three days except by signs; and remember your Lord much and glorify Him in the evening and the morning
He said `My Lord, give me a commandment.' He replied, `The commandment for thee is that thou shalt not speak to men for three days except by signs. And remember thy Lord much and glorify HIM in the evening and in the early morning.
He said, “My Lord, appoint for me a sign.” He said, “Your sign is that you shall not speak to the people for three days, save through signs.” And remember your Lord much, and glorify [Him] at eventide and at dawn
He said: "O my Lord! Give me a Sign!"; "Your Sign," was the answer, "Shall be that you shall speak to no man for three days except with signs (and gestures). Therefore celebrate the Praises of your Lord again and again, and glorify Him in the evening and in the morning."
He then said, “My Lord, give me a sign.” He replied, “Your sign is that you shall not speak to anyone for three days except by signals. And remember your Lord often, and offer praises in the evening and the morning.”
He said, 'My Lord, give me a sign.' He said, 'Your sign is that you shall not speak to the people for three days, except by gestures. And remember your Lord much, and praise in the evening and the morning.'
He said, "My Lord, make for me a sign." He Said, "Your sign is that you will not [be able to] speak to the people for three days except by gesture. And remember your Lord much and exalt [Him with praise] in the evening and the morning."
He said, 'My Lord, make for me a sign.' He said, 'Your sign is that you shall not speak to mankind for three days, except by gesture; and remember your Lord much, and glorify in the afternoon (Noon to mid-afternoon) and the morning (Dawn to sunrise).'
He said: "O my Lord! Give me a Sign!" "Thy Sign," was the answer, "Shall be that thou shalt speak to no man for three days but with signals. Then celebrate the praises of thy Lord again and again, and glorify Him in the evening and in the morn ing."
He said: "O my Lord! Give me a Sign!" "Thy Sign," was the answer, "Shall be that thou shalt speak to no man for three days but with signals. Then celebrate the praises of thy Lord again and again, and glorify Him in the evening and in the morning."
5
Birth and Ministry of Jesus
وَإِذۡ قَالَتِ ٱلۡمَلَـٰۤىِٕكَةُ یَـٰمَرۡیَمُ إِنَّ ٱللَّهَ ٱصۡطَفَىٰكِ وَطَهَّرَكِ وَٱصۡطَفَىٰكِ عَلَىٰ نِسَاۤءِ ٱلۡعَـٰلَمِینَ ٤٢
The angels said to Mary: ‘Mary, God has chosen you and made you pure: He has truly chosen you above all women
(Remember) when the angels said: “O Mary! Surely, Allah has chosen you and purified you, and chosen you above all the women of the world
And recall what time the angels said: O Maryam! verily Allah chose thee and purified thee and chose thee above the women of the worlds
The angels said: "O Mary, indeed God has favoured you and made you immaculate, and chosen you from all the women of the world
And recall when the angels said to Mary, “O Mary, indeed Allah has purified (enabled you to experience your essence) and chosen you. He cleansed you (from the filth of duality) and chose you above all the women in the world (of your time)!”
And when the angels said, ´Maryam, Allah has chosen you and purified you. He has chosen you over all other women.
And when the angels said, ‘O Mary, Allah has chosen you and purified you, and He has chosen you above the world’s women
And (in due time came the moment) when the angels said: "Mary, God has chosen you and made you pure, and exalted you above all the women in the world
(Recall the time) when the angels said, `O Mary! surely Allah has chosen you and has rid you of all impurities and has preferred you to the women of all (contemporary) people
And when the angels said, 'Mary, God has chosen thee, and purified thee; He has chosen thee above all women
And (remember) when the angels said: “Mary, God has chosen you and made you chaste, He has chosen you above all the women of humankind,
The angles then appeared to Mary saying: “God has chosen and purified you. He has chosen you in preference to all the women of the world.”
Behold, the angels said, “O Mary, God has chosen you and purified you, and chosen you above all the women of all the nations
And recall when the angels said, “O Mary, Allah has indeed selected you and cleansed you and He has selected you over the women of all communities.
And when the angels said, 'O Mary! verily, God has chosen thee, and has purified thee, and has chosen thee above the women of the world
And when the angels said, “O Maryam! Indeed Allah has chosen you and purified you, and has this day, chosen you among all the women of the world.”
And when the angels said, “O Mary! Truly Allah has chosen you and has cleansed you and has chosen you over all the women of the worlds.”
And when the angels said, O Mary, verily God hath chosen thee, and hath purified thee, and hath chosen thee above all the women of the world
And when the angels said, "O Mary! Verily, Allah has chosen you, and has purified you, and has chosen you above the women of the world
And when the angels said to Mary: 'Allah has chosen you and purified you. He has chosen you above all women of the worlds
And remember when the angels said, "O Mary! verily hath God chosen thee, and purified thee, and chosen thee above the women of the worlds
And when the angels said: “O Maryam! Verily Allah has chosen you, and has sanctified you and He has chosen you over the women of the worlds
And mention when the angels said: O Mary! Truly, God favored thee (f), and purified thee (f), and favored thee (f) above women of the world.
Remember when angels said, “O Mary, truly Allah has chosen you and purified you and preferred you over all other women of the world.
There came the time when angels said: "O Mary! Surely Allah has exalted you, purified you, and preferred you for His service over all the women of the worlds
Then came the time when the angels said: ´O Mary! Behold, Allah has chosen you, and made you pure, and exalted you above all the women in the world
And when the angels said: O Mary, surely Allah has chosen thee and purified thee and chosen thee above the women of the world
And when the angels said, "O Maryam ! Allah has certainly chosen you and cleaned you and chosen you above the women of the worlds
And when the angels said: "O Mary! Allah has indeed chosen you and purified you. And He has chosen you over women of the worlds."
And (remember) when the angels said: ‘O Maryam (Mary), surely Allah has chosen you and has blessed you with purity and has exalted you today over all the women of the world
And the Angels said: "O Mary, God has selected you and cleansed you, and He has selected you over the women of the worlds."
And the angels said: "O Mary, God has selected you and cleansed you, and He has selected you over all the women of the worlds."
And the angels said: "O Mary, God has selected you and purified you, and He has selected you over all the women of the worlds."
And when the angels said: "You, Mary, that God chose/purified you , and purified you , and chose/purified you over the creations all together/(universes') women."
AND LO! The angels said: "O Mary! Behold, God has elected thee and made thee pure, and raised thee above all the women of the world
And as the Angels said, "O Maryam, (Mary) surely Allah has elected you and purified you and has elected you over the women of the worlds
And when the angels said: O Mary! Lo! Allah hath chosen thee and made thee pure, and hath preferred thee above (all) the women of creation
"Behold," the angels told Mary, "God had chosen you, purified you, and given you distinction over all women
And when the angels said: .O Maryam, Allah has chosen you and purified you and chosen you over the women of all the worlds
Behold! The ‘Angels’ said: "O’ ‘Mary’, indeed Allâh has preferred you, purified you and chosen you above all the women of the worlds.
And (remember) when the angels said to Mary, "Oh Mary! Indeed Allah picked and purified you, and preferred you over all the women of the world."
Behold! The Angels said: "O’ Mary! Surely! Allâh has preferred you, purified you and chosen you above all women of your time”.
The angels addressed Maryam. They said "O Maryam, Allah has chosen you for an unexpected event. You are so pure that He has taken you by preference out of all the women of all nations"
Remember when the angels said to Maryam: “Maryam, Allah has chosen you and purified you from all the women of the world.
And ˹remember˺ when the angels said, “O Mary! Surely Allah has selected you, purified you, and chosen you over all women of the world.
And when the angels said: O Maryam (Mary), Allah has chosen you and purified you and chosen you above all the women of the world.
And remember the angels‘ words to Mary. They said:¹ ‘God has chosen you. He has made you pure and exalted you above womankind
The angels said, "O Mary, GOD has chosen you and purified you. He has chosen you from all the women.
The angels said, "Mary, God has chosen you, purified you, and chosen you above all women in the worlds.
The angels said, "Mary, God has chosen you, purified you, and chosen you above all women in the world.
And when the angels said, “O Mary, surely Allah has chosen you, and has pure you. He has chosen you over all the worlds’ women.
And (remember) when the angels said: ' O' Mary! Verily Allah has chosen you and purified you and preferred you above the women of the worlds '
The angels said: “Mary, God has chosen you and made you pure, and raised you above all the women of the world.
(Mary kept a spotless character as she grew up into a young lady). Angels told her, "Allah has chosen you, given you spotless character and given you distinction among the women of your times." (She guarded her chastity and built a strong character in very adverse circumstances. Many monks and devotees of temples used to see the nuns with evil intentions. She was the first revolutionary feminine voice against the exploitations of monasteries)
And when the angels said: O Marium! surely Allah has chosen you and purified you and chosen you above the women of of the world
And remember when the angels said, `ALLAH has chosen thee and purified thee and chosen thee above all women of the time
And [remember] when the angels said, “O Mary, truly God has chosen thee and purified thee, and has chosen thee above the women of the worlds
And (remember) when the angels said: "O Maryam (Mary)! Allah has chosen you and purified you— Chosen you above the women of all nations
The angels announced, “O Mary, God has chosen you, purified you, and selected you above the women of the world.”
The angels said, 'O Mary, God has chosen you, and has purified you. He has chosen you over all the women of the world.
And [mention] when the angels said, "O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds
And when the angels said, 'O Mary! Indeed, God has chosen you and purified you, and chosen you above the women of the worlds.
Behold! the angels said: "O Mary! God hath chosen thee and purified thee- chosen thee above the women of all nations
Behold! the angels said: "O Mary! Allah hath chosen thee and purified thee- chosen thee above the women of all nations
یَـٰمَرۡیَمُ ٱقۡنُتِی لِرَبِّكِ وَٱسۡجُدِی وَٱرۡكَعِی مَعَ ٱلرَّ ٰكِعِینَ ٤٣
Mary, be devout to your Lord, prostrate yourself in worship, bow down with those who pray.’
O Mary! Remain obedient to your Lord and prostrate, and bow down with those who bow down.”
Maryam! be devout unto thy Lord, prostrate thyself, and bow down with them that bow down
So adore your Lord, O Mary, and pay homage and bow with those who bow in prayer."
“O Mary, be obedient to your Rabb (live in awe), prostrate (experience your inexistence in the sight of Allah’s existence) and bow with those who bow (feel and acknowledge the Names that are manifest in your being).”
Maryam, obey your Lord and prostrate and bow with those who bow.´
O Mary, be obedient to your Lord, and prostrate and bow down with those who bow [in worship].’
"Mary, be devoutly obedient to your Lord, prostrate and bow (in the Prayer and devotion to Him) with those who bow!"
`O Mary! be devout to your Lord and prostrate yourself and bow along with the congregation of the worshippers of God.
Mary; be obedient to thy Lord, prostrating and bowing before Him.
Mary, be obedient to your Lord, and show humbleness, and bow down with those who bow down.”
“O Mary, Obey your Lord; humble yourself in bowing down and falling in prostration while you join the worshippers of the Lord.”
“O Mary, worship Your Lord devoutly, prostrate yourself, and bow down with those who bow down.
“O Mary, be devout to your Lord and prostrate yourself and bow down with those who bow down.”
O Mary! be devout unto thy Lord, and adore and bow down with those who bow
“O Maryam! Stand in reverence before your Lord, prostrate yourself and bow along with those who bow.”
"O Mary! Sincerely devout yourself to your Lord and prostrate and bow down with those who bow down.”
O Mary, be devout towards thy Lord, and worship, and bow down with those who bow down
O Mary! Be obedient unto your Lord, and adore and bow down with those who bow."
Mary, be obedient to your Lord, prostrate and bow with those who bow.
O Mary! be devout towards thy Lord, and prostrate thyself, and bow down with those who bow."
O Maryam! Be devout to your Nourisher-Sustainer, and prostrate yourself, and bow down along with those who bow down.”
O Mary! Be thou morally obligated to thy Lord and prostrate thyself (f) and bow down (f) with the ones who bow down.
O Mary, remain faithful to your Lord. Prostrate in worship. Bow with those who bow.”
O Mary! Be obedient to your Lord, prostrate and bow down in worship with other worshippers."
O Mary! Remain devout to your Lord, and prostrate yourself in worship, and bow with those who bow (before Him).´
O Mary, be obedient to thy Lord and humble thyself and bow down with those who bow
O Maryam! be devoutly obedient to your Fosterer and prostrate and bow down with those who bow down."
"O Mary! Be completely devoted to your Lord and prostrate and bow down with those who bow down."
O Maryam (Mary)! Obey your Lord consistently with utmost humbleness, prostrate yourself, and bow down in worship along with those who bow down.
"O Mary, be devoted to your Lord and prostrate and kneel with those who kneel."
"O Mary, be dutiful to your Lord and prostrate and kneel with those who kneel."
O Mary, be dutiful to your Lord and prostrate and kneel with those who kneel.
You Mary, obey humbly to your Lord, and prostrate, and bow with the bowing
O Mary! Remain thou truly devout unto thy Sustainer, and prostrate thyself in worship, and bow down with those who bow down [before Him]."
O Maryam, (Mary) be devout to your Lord, and prostrate yourself and bow down with the ones who bow down (for Him)."
O Mary! Be obedient to thy Lord, prostrate thyself and bow with those who bow (in worship)
Mary, pray devotedly to your Lord, prostrate yourself before Him and bow down with those who bow down before Him."
O Maryam, stand in devotion to your Lord and prostrate yourself and bow down in Ruku‘ with those who bow
O’ ‘Mary’, be an obedient devotee of the Lord, prostrate yourself before Him and bow down (in prayer) with those who bow down!"
"Oh Mary! (With devotion and humility), submit to your Lord. Prostrate and bow down (before Him) along with those who bow down."
"O’ Mary! Be an obedient devotee of the Lord. Prostrate yourself before Him and bow down (in prayer) with those who bow down!”.
"O Maryam, be obedient and submissive to the will of Allah and bow to the ground in reverence and prostrate your reason to divine revelation and kneel with those who kneel to do homage and honour to Almighty Allah"
Maryam, worship your Lord, prostrate and bow with those who bow.”
O Mary! Be devout to your Lord, prostrate yourself ˹in prayer˺ and bow along with those who bow down.”
O Maryam (Mary), be humble towards your Lord and prostrate and bow down with those who do.
Mary, be obedient to your Lord; bow down and worship with the worshippers.‘
"O Mary, you shall submit to your Lord, and prostrate and bow down with those who bow down."
Mary, be dedicated to your Lord; bow down and kneel with those who are kneeling in prayer."
Mary, be dedicated to your Lord; bow down and kneel with those who are kneeling in prayer."
“O Mary, be obedient, devoted to your Lord, prostrate, and kneel with the kneelers.”
O' Mary! worship your Lord devoutly and prostrate yourself and bow you down with those who bow (unto Him)
“Mary, remain truly devout to your Lord, prostrate your elf (to Him) and bow down with those who bow down in worship.â€
She was told by angels to gather courage, quit monasticism, submit to the Command of her Lord and join her family for normal life bowing to the design of life Allah has ordained for people
O Marium! keep to obedience to your Lord and humble yourself, and bow down with those who bow
`O Mary, be obedient to thy Lord and prostrate thyself and worship the one God with those who worship HIM.
O Mary! Be devoutly obedient to thy Lord, prostrate, and bow with those who bow.
"O Maryam (Mary)! Pray to your Lord sincerely: And prostrate yourself, and bow down (in prayer) with those who bow down."
“O Mary, devote yourself to your Lord, prostrate, and bow with those who bow down.”
'O Mary, be devoted to your Lord, and bow down, and kneel with those who kneel.'
O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer]."
O Mary! Be obedient to your Lord, and prostrate and bow down with those who bow down.'
"O Mary! worship Thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down."
"O Mary! worship Thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down."
ذَ ٰلِكَ مِنۡ أَنۢبَاۤءِ ٱلۡغَیۡبِ نُوحِیهِ إِلَیۡكَۚ وَمَا كُنتَ لَدَیۡهِمۡ إِذۡ یُلۡقُونَ أَقۡلَـٰمَهُمۡ أَیُّهُمۡ یَكۡفُلُ مَرۡیَمَ وَمَا كُنتَ لَدَیۡهِمۡ إِذۡ یَخۡتَصِمُونَ ٤٤
This is an account of things beyond your knowledge that We reveal to you [Muhammad]: you were not present among them when they cast lots to see which of them should take charge of Mary, you were not present with them when they argued [about her]
This is from the news of unseen which We inspire to you (O Muhammad). You were not with them when they (priests of the temple) threw their pens as to which of them should take care of Mary; nor you were not with them when they disputed.
This is of the tidings of things hidden which We reveal unto thee and thou wast not with them when they cast their reeds as to which of them should take care of Maryam, nor wast thou with them when they disputed
This is news of the Unknown that We send you, for you were not there when they cast lots with quills (to determine) who should take care of Mary, nor when they disputed it
This knowledge is what we reveal of the unknown to you. And you were not with them when they drew lots as to which of them should be Mary’s guardian. And you were not there when they were disputing with one another (regarding this).
This is news from the Unseen which We reveal to you. You were not with them when they cast their reeds to see which of them would be the guardian of Maryam. You were not with them when they quarrelled.
These accounts are from the Unseen, which We reveal to you, and you were not with them when they were casting lots [to see] which of them would take charge of Mary’s care, nor were you with them when they were contending
(O Messenger:) that is of the tidings of the things of the unseen (the things that took place in the past and have remained hidden from people with all their truth), which We reveal to you, for you were not present with them when they drew lots with their pens about who should have charge of Mary; nor were you present with them when they were disputing (about the matter)
These are some of the important accounts of the things unseen We have revealed to you. You were not present with them when they (- the priests) cast their quills (to decide) as to which of them should have Mary in his charge (to arrange her marriage); and you were not with them when they (- the exalted assembly of the angels) were engaged in a discussion (over the issue of Muhammad being entrusted with the Divine mission)
(That is of the tidings of the Unseen, that We reveal to thee; for thou wast not with them, when they were casting quills which of them should have charge of Mary; thou wast not with them, when they were disputing.
This is among the stories of the unseen that we reveal to you. You were not with them when they were drawing their ballots (to find out) which one will be the guardian of Mary, and you were not with them when they were disputing.
God is hereby informs you of the unseen. After all you were not there when [the priests] recourse to casting lots to choose a guardian among themselves for Mary [who was given by her mother to the temple] and started to dispute among themselves
This is part of the knowledge of the things unseen which We reveal to you by inspiration. You were not with them when they drew pins, as to which of them should be charged with the care of Mary, nor were you with them when they disputed about it
That is of the stories of the hidden realm which We reveal to yousg, for you were not with them when they cast their pens as to which of them would sponsor Mary, nor were you with them when they were disputing.
That is (one) of the declarations of the unseen world which we reveal to thee, though thou wert not by them when they threw their lots which of them should take care of Mary, nor were ye by them when they did dispute.
These are tidings of the hidden, which We secretly reveal to you (O dear Prophet Mohammed - peace and blessings be upon him); and you were not present with them when they threw their pens to draw lots, to know who should be the guardian of Maryam; nor were you present with them when they were quarrelling. (Yet you know of these things - this is a proof of your being a Prophet.
That is from the tidings of the unseen that We reveal it unto you. And you were not present with them when they were throwing their pens [to decide] who among them will tend to Mary and you were not present with them when they were quarreling.
This is a secret history: We reveal it unto thee, although thou wast not present with them when they threw in their rods to cast lots which of them should have the education of Mary; neither wast thou with them, when they strove among themselves
This is (one) of the declarations of the unseen world which we reveal to you (Muhammad), though you were not by them when they threw their lots as to which of them should take care of Mary, nor were you by them when they did dispute
This is from the news of the unseen. We reveal it to you (Prophet Muhammad). You were not present when they cast their quills to see which of them should look after Mary, nor were you present when they were disputing
This is one of the announcements of things unseen by thee: To thee, O Muhammad! do we reveal it; for thou wast not with them when they cast lots with reeds which of them should rear Mary; nor wast thou with them when they disputed about it
This (is) out of the ‘unseen news’ We are telling you. And you were not with them when they drop their pens (as to) who out of them provides guardianship to Maryam, and you were not near them when they dispute with one another (each claiming a better right to act as a guardian)
That is tidings from the unseen We reveal to thee. And thou hadst not been present with them when they cast their pens as to which of them would take control of Mary, nor hadst thou been present with them when they strive against one another.
This is news unseen [by you]. We reveal it to you. You were not with them when they cast rods to see who should be Mary’s guardian. You were not with them when they argued [about the outcome of casting rods].
O Muhammad, this is the news from the Unseen which We are revealing to you. You were not present with them when priests of the temple cast their pens to decide which of them should be the guardian of Mary; nor were you with them when they argued about it
(O Muhammad!) We reveal to you this account from a realm which lies beyond the reach of your perception for you were not with them when they drew lots with their pens about who should be Mary´s guardian, and you were not with them when they disputed about it
This is of the tidings of things unseen which We reveal to thee. And thou wast not with them when they cast their pens (to decide) which of them should have Mary in his charge, and thou wast not with them when they contended one with another
That is from the news of the unseen (which) We communicate to you, and you were not with them when they cast their pens* (to know) which of them should be the guardian of Maryam nor were you with them when they disputed (about this issue). * Lots
These are narrations of events from the unknown past which We reveal to you. You were not there with them when they drew lots to decide which of them to be the guardian of Mary. Nor were you with them when they were arguing
(O Beloved!) These are the tidings of the unseen which We reveal to you. But (at that time) you were not present with them when they were casting their pens (by way of a draw to determine) which of them should take care of Maryam (Mary). Nor were you with them when they were disputing with one another
This is from the news of the unseen that We inspire to you. You were not with them when they drew straws as to which one of them will be charged with Mary; you were not with them when they disputed
This is from the news of the unseen that We inspire to you. You were not with them when they drew straws as to which one of them will be charged with Mary; you were not with them when they disputed.
This is from the news of the unseen that We inspire to you. You were not with them when they drew straws as to which one of them will be charged with Mary; you were not with them when they disputed.
That (is) from the unseen's/absent's information/news, We inspired/transmitted it to you, and you were not at/by them when they throw their pens/small arrows used for gambling draws, (to see) which of them sponsors/supports Mary, and you were not at/by them when they argue/controvert (amongst themselves)
This account of something that was beyond the reach of thy perception We [now] reveal unto thee: for thou wert not with them when they drew lots as to which of them should be Mary's guardian, and thou wert not with them when they contended [about it] with one another
That is of the tidings of the Unseen. We reveal it to you; and in no way were you close to them as they were casting quills (Literally: pens) (to determine) which of them should sponsor Maryam, (Mary) and in no way were you close to them as they took adverse stands (about that) (and)
This is of the tidings of things hidden. We reveal it unto thee (Muhammad). Thou wast not present with them when they threw their pens (to know) which of them should be the guardian of Mary, nor wast thou present with them when they quarrelled (thereupon)
(Muhammad), that was some of the news about the unseen, that We have revealed to you. You were not among those who cast lots by throwing their arrows to find out who would take custody of Mary, nor were you among those who disputed the matter
This is a part of the news of the unseen We reveal to you (O Prophet!). You were not with them when they were casting their pens (to decide) who, from among them, should be the guardian of Maryam, nor were you with them when they were quarrelling
This is part of the tidings of the unseen, which We reveal unto you, (O’ Prophet). You were not present with them when they cast their pens (to find out the one) who should take ‘Mary’ to his custody, nor were you present with them when they argued about it.
These are the tales of the unseen (distant past) which We reveal to you. You were not among them, as they cast (lots with) their pens (to determine) who would (be the legal guardian and) assume the care of Mary. You were not among them when they (disagreed and) quarreled
This is part of the tidings of the unseen, which We reveal to you. You were not present with them when they cast lots to decide who should take Mary to his custody, nor were you present with them when they argued about it.
This narrative which we relate to you, O Muhammad, represents some of the true events you did not know nor did you comprehend by sight. You were not present at their meeting when they cast lots using their quills and arrows to see which of them would be the foster father to Maryam. Nor were you present when they quarrelled about the point in question
This is from the reports of the unseen which We revealed to you. You weren’t there among them when they cast lots to determine who would be Maryam’s guardian; nor were you there with them when they argued about the virgin conception
This is news of the unseen that We reveal to you ˹O Prophet˺. You were not with them when they cast lots to decide who would be Mary’s guardian, nor were you there when they argued ˹about it˺.
This is information We reveal to you from the unseen. You were not amongst them when they drew straws as to who should take care of Maryam (Mary) and you were not amongst them when they argued.
This is an account of a divine secret. We reveal it to you.² You were not present when they cast lots to see which of them should have charge of Mary; nor were you present when they argued about her
This is news from the past that we reveal to you. You were not there when they drew their raffles to select Mary's guardian. You were not present when they argued with one another.
This is hidden knowledge that We reveal to you [Muhammad]. You were not with them when they cast lots for which of them would take care of Mary, or when they quarreled.
This knowledge is hidden knowledge that We reveal to you [Muhammad]. You were not with them when they cast lots for which of them would take care of Mary or when they quarreled.
That is from the unseen news, which We reveal to you. And you were not with them when they cast down their pens, who of them would sponsor Mary; nor were you with them when they were disputing.
This is of the news of the Unseen which we reveal to you; and you were not with them when they did cast (their lots with) their pens as to which of them should have the charge of Mary; and you were not with them (to see) when they were quarrelling (among themselves)
This is an account of something which remained beyond the reach of your perception We now reveal to you. You were not present with them when they cast lots as to which of them should have charge of Mary; nor were you present when they contended about it with one another.
(O Messenger) We are revealing to you these events of history so that you may dispel conjecture and rumor. You were not there when the monks cast lots and contended with one another to take hold of (the young beautiful) Mary after Zechariah
This is of the announcements relating to the unseen which We reveal to you; and you were not with them when they cast their pens (to decide) which of them should have Marium in his charge, and you were not with them when they contended one with another
This is of the tidings of things unseen which WE reveal to thee. And thou was not with them when they cast their arrows, as to which of them should be the guardian of Mary, nor was thou with them when they disputed with one another
This is from the tidings of the Unseen, which We reveal unto thee. And thou wast not with them when they cast their lots [to choose] who among them would care for Mary, and thou wast not with them when they were disputing
This is part of the news about the things unseen, which We reveal to you (O Prophet!) by revelation: You were not with them when they cast lots with arrows, (and when they decided), about which of them should take care of Maryam (Mary): Nor were you with them when they disagreed (about it)
This is news from the unseen, which We reveal to you. You weren’t with them when they cast their lots to determine who would be Mary’s guardian, nor were you with them when they disputed.
These are accounts from the Unseen, which We reveal to you. You were not with them when they cast their lots as to which of them would take charge of Mary; nor were you with them as they quarreled
That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed
That is of the news of the unseen. We reveal it to you. And you were not by them when they threw their pens which of them should take care of Mary, nor were you by them when they disputed.
This is part of the tidings of the things unseen, which We reveal unto thee (O Apostle!) by inspiration: Thou wast not with them when they cast lots with arrows, as to which of them should be charged with the care of Mary: Nor wast thou with t hem when they disputed (the point)
This is part of the tidings of the things unseen, which We reveal unto thee (O Messenger!) by inspiration: Thou wast not with them when they cast lots with arrows, as to which of them should be charged with the care of Mary: Nor wast thou with them when they disputed (the point)
إِذۡ قَالَتِ ٱلۡمَلَـٰۤىِٕكَةُ یَـٰمَرۡیَمُ إِنَّ ٱللَّهَ یُبَشِّرُكِ بِكَلِمَةࣲ مِّنۡهُ ٱسۡمُهُ ٱلۡمَسِیحُ عِیسَى ٱبۡنُ مَرۡیَمَ وَجِیهࣰا فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِ وَمِنَ ٱلۡمُقَرَّبِینَ ٤٥
The angels said, ‘Mary, God gives you news of a Word from Him, whose name will be the Messiah, Jesus, son of Mary, who will be held in honour in this world and the next, who will be one of those brought near to God
(Remember) when the angels said: “O Mary! Surely, Allah gives you the glad tidings of a word (that you will have a son) from Him; his name will be Messiah Isa (Jesus Christ), the son of Mary. He will be honored in this world and the Hereafter, and will be one of those who are near to Allah.
Recall what time the angels said: Maryam! verily Allah announceth unto thee a word from Him: his name Shall be the Masih, Isa, son of Maryam, illustrious in the world and the Hereafter and one of those brought nigh
When the angels said: "O Mary, God gives you news of a thing from Him, for rejoicing, (news of one) whose name will be Messiah, Jesus, son of Mary, illustrious in this world and the next, and one among the honoured
When the angels said to Mary, “Allah gives tidings of a word from Him (B-kalimah; a servant to manifest His attributes) His name is the Messiah, Jesus, son of Mary. He is honored in this world (exalted in dignity) and the eternal life to come and is of the muqarriboon (lives in a state of qurbiyyah [manifests Names that are very specific to Allah due to his state of closeness] and an instrument for miracles).”
When the angels said, ´Maryam, Allah gives you good news of a Word from Him. His name is the Messiah, ´Isa, son of Maryam, of high esteem in this world and the Next World, and one of those brought near.
When the angels said, ‘O Mary, Allah gives you the good news of a Word from Him whose name is Messiah, Jesus, son of Mary, distinguished in the world and the Hereafter, and one of those brought near [to Allah]
And (remember) when the angels said: "Mary, God gives you the glad tidings of a Word from Him, to be called the Messiah, Jesus son of Mary; highly honored in the world and the Hereafter, and one of those near-stationed to God
(Recall the time) when the angels said, `O Mary! Allah gives you good tidings through a (prophetic) word from Him (about the birth of a son) whose name is the Messiah, Jesus, son of Mary, (he shall be) worthy of regard in this world and in the Hereafter and one of the nearest ones (to Him)
When the angels said, 'Mary, God gives thee good tidings of a Word from Him whose name is Messiah, Jesus, son of Mary; high honoured shall he be in this world and the next, near stationed to God
(Remember) when the angels said: “Mary, God gives you the good news by a word from Him, his name is Jesus Christ, son of Mary, respected in this world and in the Hereafter, and one of the close ones (to God),
The angels then appeared to Mary saying: “We have good news from God for you: The name of the child that you carry will be Messiah, Jesus the son of Mary. He will be highly honored in this world and will be among the closest ones to God in Hereafter.”
Behold, the angels said, “O Mary, God gives you good news of a word from Him, his name will be Christ Jesus, the son of Mary, held in honor in the present and the hereafter, and of the company of those nearest to God
Recall when the angels said, “O Mary, Allah indeed gives you glad tidings of a Word from Him. His name is the Messiah, Jesus, son of Mary, well-esteemed in the Earlier (Life) and the Hereafter, and one of those brought near.
When the angel said, 'O Mary! verily, God gives thee the glad tidings of a Word from Him; his name shall be the Messiah Jesus the son of Mary, regarded in this world and the next and of those whose place is nigh to God
And remember when the angels said, “O Maryam! Allah gives you glad tidings of a Word from Him, whose name is the Messiah, Eisa the son of Maryam - he will be honourable in this world and in the Hereafter, and among the close ones (to Allah).”
When the angels said, “O Mary! Truly Allah gives you glad tidings of a word from Him. His name is the Messiah Jesus son of Mary a leader in this world and in the hereafter and is of those who are drawn near [to Allah].
When the angels said; O Mary, verily God sendeth thee good tidings, that thou shalt bear the word, proceeding from himself; his name shall be Christ Jesus the son of Mary, honourable in this world and in the world to come, and one of those who approach near to the presence of God
When the angel said, "O Mary! Verily, Allah gives you the glad tidings of a Word from Him; his name shall be the Messiah Jesus, the son of Mary, honoured in this world and the Hereafter and of those whose place is nigh to Allah
When the angels said: 'O Mary, Allah gives you glad tidings of a Word (Be) from Him, whose name is Messiah, Jesus, the son of Mary. He shall be honored in this world and in the Everlasting Life and he shall be among those who are close
Remember when the angel said, "O Mary! Verily God announceth to thee the Word from Him: His name shall be, Messiah Jesus the son of Mary, illustrious in this world, and in the next, and one of those who have near access to God
(Now ponder over another incident) When the angels said: “O Maryam! Allah gives you the glad news of a Statement proceeding from Him, his name (would be) Al-Maseeh, Iesa, son of Maryam, (becoming) highly honoured in this world and the Hereafter and out of those who are in nearness (to Allah)
Mention when the angels said: O Mary! Truly, God gives thee (f) good tidings of a Word from Him. His name is the Messiah—Jesus son of Mary—well-esteemed in the present and the world to come and among the ones who are brought near.
Remember when angels said, “O Mary, truly Allah gives you good news of a Word from Him. His name will be the Messiah Jesus, son of Mary. He will be honored in this world and in the hereafter. He will be among those brought near [to Allah].
When the angels said "O Mary! Allah gives you the good news with a Word from Him that you will be given a son: his name will be Messiah, Jesus (Jesus Christ) the son of Mary. He will be noble in this world and the Hereafter; and he will be from those who are very close to Allah.
And when the angels said: ´O Mary! Allah gives you the glad tidings of a command from Him: his name shall be Messiah, Jesus, the son of Mary. He shall be highly honoured in this world and in the Next, and shall be one of those near stationed to Allah
When the angels said: O Mary, surely Allah gives thee good news with a word from Him (of one) whose name is the Messiah, Jesus, son of Mary, worthy of regard in this world and the Hereafter, and of those who are drawn nigh (to Allah)
When the angels said, "O Maryam! certainly, Allah conveys to you the good news of a word from Him, his name is the Messiah, Isa, the son of Maryam, worthy of regard in the world and the hereafter, and from among those who are near (to Allah).
When the angels said, "O Mary! Allah does indeed give you the good news of a Wordh from Him. His name is Jesus the Messiah, son of Mary. He is to be illustrious in this world and the Hereafter. And he is to be from among those near to Allah."
When the angels said: ‘O Maryam (Mary), surely, Allah gives you glad tidings of a (particular) Word from Him named the Messiah, ‘Isa, the son of Maryam (Jesus, the son of Mary), who would be eminent and exalted, (both) in this world and in the Hereafter, and would be of those who are exceptionally intimate servants of Allah blessed with His nearness
And the Angels said: "O Mary, God gives good news of a word from Him. His name is the Messiah, Jesus the son of Mary. Honourable in this world and in the Hereafter, and from among those who are made close."
And the angels said: "O Mary, God gives you glad tidings of a word from Him. His name is the Messiah, Jesus, son of Mary. Honorable in this world and in the Hereafter, and from among those who are made close.
And the angels said: "O Mary, God gives you glad tidings of a word from Him. His name is the Messiah, Jesus, son of Mary. Honorable in this world and in the Hereafter, and from among those who are made close."
When the angels said: "You Mary, that God announces good news to you, with a word/expression from Him, his name (is) the Messiah Jesus Mary's son, noble in the present world/near and the end (other life), and from the neared/closer."
Lo! The angels said: "O Mary! Behold, God sends thee the glad tiding, through a word from Him, [of a son] who shall become known as the Christ Jesus, son of Mary, of great honour in this world and in the life to come, and [shall be] of those who are drawn near unto God
As the Angels said, "O Maryam, (Mary) surely Allah gives you good tidings of a Word from Him whose name is the Masih Isa (Literally: pens) son of Maryam, esteemed in the present (life) (Literally: the lowly "life", i.e., the life of this world) and the Hereafter, and one of the near -stationed (i.e., stationed near to' Allah)
(And remember) when the angels said: O Mary! Lo! Allah giveth thee glad tidings of a word from him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and the Hereafter, and one of those brought near (unto Allah)
"Behold," the angels told Mary, "God has given you the glad news of the coming birth of a son whom He calls His Word, whose name will be Messiah, Jesus, son of Mary, who will be a man of honor in this life and the life to come, and who will be one of the ones nearest to God
(Remember the time) when the angels said: .O Maryam, Allah gives you the good news of a Word from Him whose name is MasiH ‘Isa , the son of Maryam (the Messiah, Jesus, son of Mary) a man of status in this world and in the Hereafter, and one of those who are near (to Allah)
Behold! The ‘Angels’ said: "O’ ‘Mary’, indeed Allâh announces to you the joyful news of a word from Him, whose name will be ‘Christ’, ‘Jesus son of Mary’, greatly honored in this ‘worldly life’ and the ‘Hereafter’, and of those who are brought near (to Allâh).
And (remember) when the angels said, "Oh Mary, Allah gives you the good news of ´the word´ from Him. His name shall be Messiah, Jesus son of Mary, held in high honor in this world and the hereafter; and he will be one of those nearest (to Allah)."
Behold! The Angels said: "O' Mary! Lo! Allâh announces to you the glad tidings of a Word from Him, whose name will be Christ, Jesus son of Mary, greatly honored in this worldly life and the Hereafter, and of those who are brought near (to Allâh).
The angels said to Maryam: "O Maryam here we relate to you a divine edict. Allah intimates to you the announcement of a happy event, the arrival of a male child, the product of a word from Him, designated the Messiah ‘Isa, the son of Maryam, who shall be distinguished here and Hereafter and of those nearest to Allah"
Remember when the angels said: “Maryam, Allah gives you good news of a Word from Him, his name will be the Messiah, Isa son of Maryam, honoured in this world and in the Hereafter, and among those nearest to Allah.
˹Remember˺ when the angels proclaimed, “O Mary! Allah gives you good news of a Word from Him, his name will be the Messiah, Jesus, son of Mary; honoured in this world and the Hereafter, and he will be one of those nearest ˹to Allah˺.
When the angels said: O Maryam (Mary), Allah gives you good news of a word from Him whose name shall be the Messiah ´Isa (Jesus) son of Maryam, honoured in this world and amongst those brought close in the Hereafter.
The angels said: ‘Mary, God bids you rejoice in a Word from Him. His name is the Christ, Jesus son of Mary; noble in this world and in the world to come, and one of the favoured
The angels said, "O Mary, GOD gives you good news: a Word from Him whose name is `The Messiah, Jesus the son of Mary. He will be prominent in this life and in the Hereafter, and one of those closest to Me.'
[When] the angels said, "Mary, God gives you good news of a word from Him, whose name will be the Messiah, Jesus son of Mary. He will be highly distinguished in this world and the Hereafter, and brought near to God.
[When] the angels said, "Mary, God gives you good news of a word from Him, whose name will be the Messiah, Jesus, son of Mary. He will be highly distinguished in this world and the Hereafter and brought near to God.
When the Angels said, “O Mary, surely Allah preaches (Good tidings) you with a Word from Him. His name is the Messiah, Jesus, Mary’s son, honorable in the Dunya (This world or life) and in the hereafter, and among the near ones.
(Remember) when the angels said: ' O' Mary! Verily Allah gives you the glad tidings with a Word from Him whose name shall be Christ, Jesus, son of Mary; eminent in this world and the Hereafter, and of those nearest (to Allah)
The angels said: “Mary, God sends you the happy news, through a word from Him, [of a son] whose name is the Christ, Jesus, son of Mary, honoured in this world and in the life to come, and shall be among those who are favoured by God.
Angels said, "O' Mary! Allah gives you the good news through a word from Him. His name would be Christ Jesus, son of Mary, held in honor in this world and among the ones close to Me in the Hereafter."
When the angels said: O Marium, surely Allah gives you good news with a Word from Him (of one) whose name is the '. Messiah, Isa son of Marium, worthy of regard in this world and the hereafter and of those who are made near (to Allah)
When the angels said, `O Mary, ALLAH gives thee glad tidings of a son through a word from HIM; his name shall be the Messiah, Jesus, son of Mary, honoured in this world and in the next, and of those who are granted nearness to God
When the angels said, “O Mary, truly God gives thee glad tidings of a Word from Him, whose name is the Messiah, Jesus son of Mary, high honored in this world and the Hereafter, and one of those brought nigh
(Remember) when the angels said: "O Maryam (Mary)! Verily, Allah gives you good news of a Word from Him: Son of Maryam (Mary), his name will be Messiah, Isa (Christ, Jesus), held in honor in this world and the Hereafter and of (the company of) those nearest (to Allah)
The angels announced, “O Mary, God gives you good news of a Word from Him. His name is Messiah, Jesus, son of Mary. He will be honored in the world, the Hereafter, and one of the nearest.
The Angels said, 'O Mary, God gives you good news of a Word from Him. His name is the Messiah, Jesus, son of Mary, well-esteemed in this world and the next, and one of the nearest
[And mention] when the angels said, "O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary - distinguished in this world and the Hereafter and among those brought near [to Allah ]
When the angels said, 'O Mary! Indeed, God gives you the glad tidings of a word from Him; his name is the Messiah, Jesus, the son of Mary; notable in the world and the hereafter and among those brought near.
Behold! the angels said: "O Mary! God giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to God
Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah
وَیُكَلِّمُ ٱلنَّاسَ فِی ٱلۡمَهۡدِ وَكَهۡلࣰا وَمِنَ ٱلصَّـٰلِحِینَ ٤٦
He will speak to people in his infancyand in his adulthood. He will be one of the righteous.’
He will speak to the people in the cradle, in maturity, and he will be of the righteous.”
And he shall speak unto mankind from the cradle and in maturity; and be one of the righteous
Who will speak to the people when in the cradle and when in the prime of life, and will be among the upright and doers of good."
“He will speak to the people in the cradle and in maturity. He is of the righteous.”
He will speak to people in the cradle, and also when fully grown, and will be one of the righteous,´
He will speak to people in the cradle and in adulthood, and will be one of the righteous.’
"He will speak to people in the cradle and in manhood, and he is of the righteous."
`And he will speak to the people when in the cradle (- as a child) and when of old age, and shall be of the righteous.
He shall speak to men in the cradle, and of age, and righteous he shall be.
and he speaks to people from the cradle to old age, and he is of the righteous.”
“Jesus will talk to people in the cradle and in his old age and he will be among the righteous ones.”
“He will speak to the people in childhood, and in maturity, and he will be of the righteous.
And he will speak to people in the cradle and in adulthood and will be one of the righteous.”
And he shall speak to people in his cradle, and when grown up, and shall be among the righteous.
“He will speak to people while he is in the cradle and in his adulthood, and will be of the devoted ones.”
And he will speak to people in the cradle and while in a mature age and will be among the righteous.”
and he shall speak unto men in the cradle, and when he is grown up; and he shall be one of the righteous
And he shall speak to people in his cradle and in his manhood, and shall be among the righteous."
He shall speak to people in his cradle and when he is aged, and shall be among the righteous.
And He shall speak to men alike when in the cradle and when grown up; And he shall be one of the just."
And he will make statements to people in the cradle and in maturity and (he would be) from among those who are clean (in actions and deeds).”
And he will speak to humanity from the cradle and in manhood and be among the ones in accord with morality.
From the cradle, he will speak to people, as well as speak as an adult. He will be among the righteous.”
He will speak to the people in the cradle and in his old age and he will be among the righteous."
And he shall speak to men in the cradle and also later when he grows to maturity and shall indeed be among the righteous.´
And he will speak to the people when in the cradle and when of old age, and (he will be) one of the good ones
And he will talk to human beings (while) in the cradle and (in) old age, and (he will be) from among the righteous.
"And he would address the people while in the cradle among the righteous."
And he will talk to the people (alike) both in the cradle and in ripe years, and he will be one of the most pious servants (of Allah).
"And he speaks to the people from the cradle, and in old age, and is from among the upright."
"And he will speak to the people from the cradle and to middle-age, and is from among the upright."
And he will speak to the people from the cradle as an adult, and is from among the upright.
And he converses/speaks (to) the people in the crib/cradle and aged approximately between - years ,and (he is) from the correct/righteous
And he shall speak unto men in his cradle, and as a grown man, and shall be of the righteous."
And he will speak to mankind in the cradle and in maturity and will be one of the righteous."
He will speak unto mankind in his cradle and in his manhood, and he is of the righteous
He will speak to the people while in his cradle and preach to them when he will be a man. He will be one of the righteous ones
He shall speak to people while (he is still) in the cradle, and also later, when he is of mature age; and he shall be one of the righteous
He will speak to the people in his cradle, preaching to them when he will be a matured man. He will be of the righteous.”
"From the cradle, he shall speak to mankind, and (also later) as an adult. He will be the righteous one!"
He will speak to the people in the cradle and (preach to them) when he will be a matured man. And He will be of the righteous”.
"He shall speak to people in his cradle and in manhood, and he shall be one of those whose deeds are imprinted with wisdom and piety"
He will speak to people from his cradle and as a grown-up, and he will be righteous.”
And he will speak to people in ˹his˺ infancy and adulthood and will be one of the righteous.”
He will talk to people whilst in the cradle and in adulthood and will be amongst the righteous.
He shall preach to people in his cradle and in the prime of manhood, and shall lead a righteous life.‘
"He will speak to the people from the crib, as well as an adult; he will be one of the righteous."
He will speak to people from the cradle and when he's an old man. He's from among the righteous."
He will speak to people from the cradle and when he's an older man. He's from among the righteous."
And he speaks to the people in the cradle, and in middle-aged, and is among the righteous.”
And he will speak to the people in the cradle and in adulthood, and will be one of the righteous
He shall speak to people in his cradle, and as a grown man, and shall be of the righteous.â€
Talking to people while very young and in ripe old age in good health."
And he shall speak to the people when in the cradle and when of old age, and (he shall be) one of the good ones
`And he shall speak to the people in the cradle, and when of middle age, and he shall be of the righteous
He will speak to people in the cradle and in maturity, and will be among the righteous.
"He shall speak to the people in childhood and in manhood, and he shall be one of the righteous."
He will speak to people in infancy and maturity and be among the righteous.”
He will speak to the people from the crib, and in adulthood, and will be one of the righteous.'
He will speak to the people in the cradle and in maturity and will be of the righteous."
And he shall speak to people in the cradle, and in maturity, and shall be among the righteous.'
"He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous."
"He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous."
قَالَتۡ رَبِّ أَنَّىٰ یَكُونُ لِی وَلَدࣱ وَلَمۡ یَمۡسَسۡنِی بَشَرࣱۖ قَالَ كَذَ ٰلِكِ ٱللَّهُ یَخۡلُقُ مَا یَشَاۤءُۚ إِذَا قَضَىٰۤ أَمۡرࣰا فَإِنَّمَا یَقُولُ لَهُۥ كُن فَیَكُونُ ٤٧
She said, ‘My Lord, how can I have a son when no man has touched me?’ [The angel] said, ‘This is how God creates what He will: when He has ordained something, He only says, “Be”, and it is
She said: “My Lord! How shall I have a son when no man has touched me?” He said: “Even so, Allah creates whatever He wills. When He decided a thing, He just says to it: ‘Be!’ and it is.
She said: my Lord! in what wise shall there be unto me a son whereas no human being hath touched me. Allah said: even so. Allah createth whatsoever He will, When He hath decreed a thing, He only saith to it: Be, and it becometh
She said: "How can I have a son, O Lord, when no man has touched me?" He said: "That is how God creates what He wills. When He decrees a thing, He says 'Be', and it is
(Mary) asked, “My Rabb, how can I have a child when no man has touched me?” He said, “Just like that! Allah creates what He wills! When He decrees a matter, He only says ‘BE’ and it is.”
she said, ´My Lord! How can I have a son when no man has ever touched me?´ He said, ´It will be so.´ Allah creates whatever He wills. When He decides on something, He just says to it, ´Be!´ and it is.
She said, ‘My Lord, how shall I have a child seeing that no human has ever touched me?’ He said, ‘So it is that Allah creates whatever He wishes. When He decides on a matter He just says to it ‘‘Be!’’ and it is
"Lord," said Mary, "how shall I have a son seeing no mortal has ever touched me?" "That is how it is," he (the Spirit who appeared before her) said, "God creates whatever He wills; when He decrees a thing, He does but say to it ‘Be!’ and it is
She said, `My Lord! how can I and whence shall I have a child while no man has yet touched me (in conjugal relationship)?' (The Lord) said, `Such are the ways of Allah, He creates what He will. When He decrees a thing He simply commands it, "Be" and it comes to be.
'Lord,' said Mary, 'how shall I have a son seeing no mortal has touched me?' 'Even so,' God said, God creates what He will. When He decrees a thing He does but say to it "Be," and it is
She said: “My Lord, how could I have a son when no human being has touched me?” He (the angel) said: “It is like that; God creates what He wants. When He decides on a matter, then He just says for it: “Be” and it will be.
Mary said: “O Lord, how is it possible for me to have a child while none has touched me?” The Lord replied: “That is the way God creates. When He wants to create something, He simply says “be” and there it is created.”
She said, “O my Lord, how will I have a son when no man has touched me?” He said, “Like this, God creates what He wills, when He decrees a plan, He only says to it ‘Be,’ and it is
She said, “My Lord, how can I have a child when no human being has touched me?” He said, “So shall it be! Allah creates whatever He wills. Whenever He decrees a matter, He only says to it, 'Be,' and so it is.
She said, 'Lord! how can I have a son, when man has not yet touched me?' He said, 'Thus God creates what He pleaseth. When He decrees a matter He only says BE and it is
She said, “My Lord! How can I bear a child when no man has ever touched me?” He said, “This is how Allah creates whatever He wills; when He wills a thing, He only says to it, ‘Be’ - and it happens immediately.”
She said, “O my Lord! How can I have a son when no human has ever touched me?” He said, “It is thus that Allah creates what He pleases. When He decrees a matter, He just says to it ‘be’ and it is,
She answered, Lord, how shall I have a son, since a man hath not touched me? The Angel said, so God createth that which he pleaseth: When he decreeth a thing, he only saith unto it, be, and it is
She said, "Lord! How can I have a son, when man has not yet touched me?" He said, "Thus Allah creates what He pleases. When He decrees a matter He only says: BE! And it is
'Lord, ' she said, 'how can I bear a child when no human being has touched me? ' He replied: 'Such is the Will of Allah. He creates whom He will. When He decrees a thing, He only says: "Be," and it is
She said, "How, O my Lord! shall I have a son, when man hath not touched me?" He said, "Thus: God will create what He will; When He decreeth a thing, He only saith, 'Be,' and it is."
She said: “My Nourisher-Sustainer! How shall be for me an offspring when a man has not touched me. He said: In this manner, Allah shall create whatever He shall desire. When He has decreed a matter, so it is, that He says to it: “Be”, Lo! It becomes
She said: My Lord! How is it I will be with child when no mortal touches me? He said: Thus, God creates whatever He wills. When He decreed a command, then, He only says to it: Be! Then, it is!
She said, “My Lord, how can I have a child when no man has even touched me?” (An angel) said, “So be it. Allah creates what He will. When He decides a thing, He only says to it, ‘Be!’ and it is.
Hearing this, Mary said, "O my Lord! How can I have a son when no man has ever touched me?" He replied, "Even so, Allah creates however He wants; whenever He decides to do anything, He only says to it, 'Be,' and it is
She said: ´O my Lord! How shall I have a son when no man has ever touched me?´ The angel answered: Thus shall it be. Allah creates whatever He wills. When He decides something, He merely says: "Be" and it is
She said: My Lord, how can I have a son and man has not yet touched me? He said: Even so; Allah creates what He pleases. When he decrees a matter, He only says to it, Be, and it is
(She) said, "O My Fosterer ! how can I have a son when man has not touched me?" He said, "Like that, Allah creates what He wills, when He decrees an affair then, He says to only, "Be," so it is. it is.
Sheh said, "My Lord! How can I have a son when no man has touched me?" One of the angels replied, "Allah does thus create whatever He wishes! When He decrees a matter, He just tells it, `Be', and it happens!"
Maryam (Mary) submitted: ‘O my Lord, how shall I have a son when no man has ever touched me?’ He said: ‘Just as Allah creates what He pleases.’ When He decides (to do) some work, He just gives it the command ‘Be,’ and it becomes
She said: "My Lord, how can I have a son when no human has touched me" He said: "It is thus that God creates what He wills, when He decrees a command, He merely says to it "Be", and it is."
She said: "My Lord, how can I have a son when no human being has been with me?" He said: "It is thus that God creates what He wills, when He decrees a command, He merely says to it 'Be,' and it is."
She said: "My Lord, how can I have a child when no mortal has been with me?" He said: "It is thus that God creates what He wills, when He decrees a command, He merely says to it 'Be,' and it is."
She said: "My Lord, how is (it) for me (a) child and not (a) human touched me?" He said: "Like that/that is it, God creates what He wills/wants if He ordered a matter, so but He says to it: 'Be.' So it is/will be."
Said she: "O my Sustainer! How can I have a son when no man has ever touched me?" [The angel] answered: "Thus it is: God creates what He wills when He wills a thing to be, He but says unto it, 'Be' - and it is
She said, "Lord! However will I have a child, and no mortal has touched me?" He said, "Thus Allah creates whatever He decides. When He has decreed a Command, then He only says to it, ‘Be!’ so it is!."
She said: My Lord! How can I have a child when no mortal hath touched me? He said: So (it will be). Allah createth what He will. If He decreeth a thing, He saith unto it only: Be! and it is
(Mary) said, "How can there be a son for me when no mortal has touched me?" The angel replied, "That is how God creates whatever He wants. When He decides to do something He just orders it to exist and it comes into existence."
She said: .O my Lord, how shall I have a son while no human has ever touched me?. Said He: .That is how Allah creates what He wills. When He decides a matter, He simply says to it ‘Be‘, and it comes to be
She said: "My Lord, how can I have a child when no man has touched me?" (The ‘Angel’) said: "Such is the will of Allâh. He creates whatever He wills. When He decrees a matter, He only says unto it: ‘Be,’ consequently, there it is.
She said, "Oh my Lord, how can I have a child? No man has ever touched me!" (Allah) said, "Precisely so! Allah creates what He wants. When He decrees anything, He (simply) says to it ´Be!´ and it becomes."
She said: "My Lord, how can I have a child when no man has touched me?". (The Angel) said: "Such is the (wise) will of Allâh. He creates whatever He wills. When He decrees a matter, He only says to it: ‘Be’ and there it is.
Maryam asked : "How shall I have a son, O Allah, my Creator, when no man has touched me? She was told: "Thus does Allah create what He will; when He decrees a thing He only says ‘Be’ and it is"
She asked, “Lord, how can I have a son when no man has touched me?” The angel said, “That is how Allah is; He creates whatever He pleases. If He decides something, He simply says, ‘Be!’ And there it is.
Mary wondered, “My Lord! How can I have a child when no man has ever touched me?” An angel replied, “So will it be. Allah creates what He wills. When He decrees a matter, He simply tells it, ‘Be!’ And it is!
She said: My Lord, how can I have a son when no man has touched me. He said: Thus Allah creates what He pleases. When He decides a matter then He says to it: Be � and it is.
Lord,‘ she said, ‘how can I bear a child when no man has touched me?‘ He said: ‘Even thus: God creates whom He will. If He decrees a thing He need only say: "Be," and it is
She said, "My Lord, how can I have a son, when no man has touched me?" He said, "GOD thus creates whatever He wills. To have anything done, He simply says to it, `Be,' and it is.
She said, "Lord, how can I have a boy when no man has ever touched me?" He said, "God creates what He wills, when He decides a matter, He simply says to it: "Be!", and then it is."
She said, "Lord, how can I have a boy when no man has ever touched me?" He said, "God creates what He wills. When He decides a matter, He simply says to it: "Be!" and then it is."
She said, “My Lord, how can I have a boy, and no humankind has touched me?” He said, “Thus. Allah creates whatever He wills. If He decreed a command. So, He only says to it, ‘Be,’ and it is.”
She said: 'My Lord! how can l have a child when no man has touched me?' He said: 'Even so Allah creates what He pleases. When he decrees a matter (to be) , He only says to it 'BE!' and it is'
Said she: “My Lord! How can I have a son when no man has ever touched me?†[The angel] answered: “Thus it is. God creates what He wills. When He wills a thing to be, He only says to it 'Be', and it is.
Mary exclaimed! "O My Lord, How shall I have a son when no man has touched me?" He said, "Just as Allah creates everyone according to His Laws (3:40). When Allah decrees a matter, it starts happening." (In the repressive society Mary had to keep her wedding confidential in the family)
She said: My Lord! when shall there be a son (born) to I me, and man has not touched me? He said: Even so, Allah creates what He pleases; when He has decreed a matter, He only says to it, Be, and it is
She said, `My Lord, how shall I have a son, when no man has touch me? He said, `Such is the way of ALLAH. HE creates what HE pleases. When HE decrees a thing HE says to it `Be,' and it is
She said, “My Lord, how shall I have a child while no human being has touched me?” He said, “Thus does God create whatsoever He will.” When He decrees a thing, He only says to it, “Be!” and it is
She said: "O my Lord! How shall I have a son when no man has touched me?" He said: "Even so: Allah creates what He wills: When He has decreed a Plan, He only says to it, ‘Be’. And it is
She asked, “My Lord, how can I have a child, when no man has touched me?” He replied, “Such is the way of God; He creates whatever He wills. When He decrees a matter, He only says to it, ‘Be,’ and it is.”
She said, 'My Lord, how can I have a child, when no man has touched me?' He said, 'It will be so. God creates whatever He wills. To have anything done, He only says to it, 'Be,' and it is.'
She said, "My Lord, how will I have a child when no man has touched me?" [The angel] said, "Such is Allah ; He creates what He wills. When He decrees a matter, He only says to it, 'Be,' and it is
She said, 'My Lord! How shall I have a son, and mortal has not touched me?' He said, 'Thus God creates what He wills. When He decrees a matter He only says to it, 'Be,' and it is.
She said: "O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so: God createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is
She said: "O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is
وَیُعَلِّمُهُ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ وَٱلتَّوۡرَىٰةَ وَٱلۡإِنجِیلَ ٤٨
He will teach him the Scripture and wisdom, the Torah and the Gospel
And He (Allah) will teach him (Jesus) the book and the wisdom, and the Torah and the Gospe
And He shall teach him the Book and wisdom and the Taurat and the Injil
He will teach him the Law and the judgement, and the Torah and the Gospel
He will teach (program – embed into existence) the Book (the knowledge of reality), Wisdom (the operation mechanism of the system and order formed by the Names of Allah in the worlds), the Torah (revelation – the knowledge revealed to Moses) and the Bible (the reality revealed as good news).
He will teach him the Book and Wisdom, and the Torah and the Gospel,
And He will teach him the Book and wisdom, the Torah and the Evangel
"And He will teach him the Book and the Wisdom – and the Torah and the Gospel
(The angels continued), `And He will teach him the art of writing (and reading) and the Wisdom and the Torah and the Evangel
And He will teach him the Book, the Wisdom, the Torah, the Gospel
And He teaches him the book and wisdom and the Torah and the Gospel.”
“And God is going to teach Jesus the Book, the wisdom, the Scripture and the Gospel (see Luke 4-18.)”
“And God will teach him the Book and the Wisdom, the Law and the gospel
And He will teach him scribing and wisdom and the Torah and the Gospel.
and He will teach him the Book, and wisdom, and the law, and the gospel
“And Allah will teach him the Book and wisdom, and the Taurat (Torah) and the Injeel (Bible).”
and He will teach him the book and the wisdom and the Torah and the Gospel.
God shall teach him the scripture, and wisdom, and the law, and the gospel
And He will teach him the Scripture and wisdom, and the Torah and the Gospel
He will teach him the Book, the Wisdom, the Torah and the Gospel
And he will teach him the Book, and the Wisdom, and the Law, and the Evangel
And He will teach him Al-Kitab, and Al-Hikmah, and At-Taurat, and Al-Injeel
And He teaches him the Book and wisdom and the Torah and the Gospel
“He will teach him the Book, wisdom, the Torah, and the Gospel.
Allah will teach your son the Book, the Wisdom, the Torah, and the Gospe
And He will teach him the Book, the Wisdom, the Torah, the Gospel
And He will teach him the Book and the Wisdom and the Torah and the Gospel
And He will teach him the book and wisdom and the Torah and the Injeel,
"And Allah will teach him the book, the wisdom, the Torah, and the Gospel."
And Allah will teach him the Book and the wisdom, the Torah and the Injil ([the Gospel] everything)
And He teaches him the Scripture and the Wisdom and the Torah and the Injeel
And He teaches him the Book and the Wisdom and the Torah and the Gospel
And He teaches him the Book and the Wisdom and the Torah and the Gospel.
And He teaches/instructs him The Book and the wisdom and the Torah and the Bible/Holy book descended on Jesus
And he will impart unto thy son revelation, and wisdom, and the Torah, and the Gospel
And He will teach him the Book, and (the) Wisdom, and the Tawrah (The Book revealed to Musa "Moses", of which the extant Torah is a corruption) and the Injil (The Book revealed to Isa "Jesus", of which the extant Gospel is a corruption)
And He will teach him the Scripture and wisdom, and the Torah and the Gospel
God will give (Jesus) wisdom and teach him the Book, the Torah, and the Gospel
He shall teach him the Book and the Wisdom, and the Torah and the Injil
He will give him wisdom and teach him the ‘Scripture’, the ‘Torah’, and the ‘Gospel’,
And He (Allah) will teach him (Jesus) the book and the wisdom, and the Torah and the gospels
He will teach him the (spirit of) wisdom and the Book: the Torah and the Gospel.
He shall teach him the Book of Knowledge and Wisdom and He shall teach him AL-Tawrah and AL-Injil
And Allah will teach him the Book, wisdom, Torah and the Gospel.”
And Allah will teach him writing and wisdom, the Torah and the Gospel,
And He will teach him the book, the wisdom, the Torah and the Injil.
He will instruct him in the Scriptures and in wisdom, in the Torah and in the Gospel
"He will teach him the scripture, wisdom, the Torah, and the Gospel."
And He will teach him the Book, the Wisdom, the Torah, and the Gospel,
And He will teach him the Book, the Wisdom, the Torah, and the Gospel,
And He will teach him the Book and the wisdom, and the Torah and the Gospel.
And He will touch him the Book, and the wisdom, and the Torah and the Evangel
“He will teach him the book and wisdom, and the Torah and the Gospel,
"And Allah will teach him the Scripture and the Wisdom, the Torah and the Gospel."
And He will teach him the Book and the wisdom and the Tavrat and the Injeel
And HE will teach him the Book and the Wisdom and the Torah and the Gospel
And He will teach him the Book, Wisdom, the Torah, and the Gospel
"And Allah will teach him the Book and Wisdom, the Torah (the Torah) and Bible (the Gospel)
He will teach him the Scripture, wisdom, the Torah and the Gospel.
And He will teach him the Scripture and wisdom, and the Torah and the Gospel
And He will teach him writing and wisdom and the Torah and the Gospe
And He will teach him the Book and wisdom, and the Torah, and the Gospel,
"And God will teach him the Book and Wisdom, the Law and the Gospel
"And Allah will teach him the Book and Wisdom, the Law and the Gospel
وَرَسُولًا إِلَىٰ بَنِیۤ إِسۡرَ ٰۤءِیلَ أَنِّی قَدۡ جِئۡتُكُم بِءَایَةࣲ مِّن رَّبِّكُمۡ أَنِّیۤ أَخۡلُقُ لَكُم مِّنَ ٱلطِّینِ كَهَیۡءَةِ ٱلطَّیۡرِ فَأَنفُخُ فِیهِ فَیَكُونُ طَیۡرَۢا بِإِذۡنِ ٱللَّهِۖ وَأُبۡرِئُ ٱلۡأَكۡمَهَ وَٱلۡأَبۡرَصَ وَأُحۡیِ ٱلۡمَوۡتَىٰ بِإِذۡنِ ٱللَّهِۖ وَأُنَبِّئُكُم بِمَا تَأۡكُلُونَ وَمَا تَدَّخِرُونَ فِی بُیُوتِكُمۡۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَةࣰ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِینَ ٤٩
He will send him as a messenger to the Children of Israel: “I have come to you with a sign from your Lord: I will make the shape of a bird for you out of clay, then breathe into it and, with God’s permission, it will become a real bird; I will heal the blind and the leper, and bring the dead back to life with God’s permission; I will tell you what you may eat and what you may store up in your houses. There truly is a sign for you in this, if you are believers
and (will make Jesus) a Messenger to the children of Israel (saying) that: ‘I have come to you with a sign from your Lord. I will make for you from clay like a figure of a bird, breathe into it, and it will become a bird by the permission of Allah. I will heal the born blind, leper, and will bring life to the dead by the permission of Allah. I will inform you of what you eat, and what you store in your houses. Surely, in these are signs for you, if you believe.
And an apostle Unto the children of Israi'l with this message: verily have come unto you with a sign from your Lord, verily I form for you out of clay as though the likeness of a bird and then I breathe thereunto, and a bird it becometh by Allah's command. And heal the blind from birth and the leprous and quicken the dead by Allah's command. And I declare unto you that which ye have eaten and that which ye have stored in your houses. Verily herein is a sign for you if ye are believers
And he will be Apostle to the children of Israel, (saying:) 'I have come to you with a prodigy from your Lord that I will fashion the state of destiny out of mire for you, and breathe (a new spirit) into it, and (you) will rise by the will of God. I will heal the blind and the leper , and infuse life into the dead, by the leave of God. I will tell you what you devour and what you hoard in your homes. In this will be a portent for you if you do believe
And He will send him as a Rasul to the children of Israel. (He) will say, “Indeed I have come to you from your Rabb bearing His signs in my essence. I will create out of clay a form of a bird for you and breathe into it (activate the forces of the Names within it) and it will become a bird with the permission of Allah (B-iznillah; with the will of Allah’s Names to manifest in that particular form). I heal the blind and the leper, and give life to the dead with the permission of Allah (B-iznillah; in congruity with the forces of the Names comprising their essence). I also inform you (as Allah informs me) of what you eat and store in your houses. There is (an important) sign in this (regarding the power of your Rabb) for you, if you believe.
as a Messenger to the tribe of Israel, saying: ´I have brought you a Sign from your Lord. I will create the shape of a bird out of clay for you and then breathe into it and it will be a bird by Allah´s permission. I will heal the blind and lepers, and bring the dead to life, by Allah´s permission. I will tell you what you eat and what you store up in your homes. There is a Sign for you in that if you are muminun.
and [he will be] an apostle to the Children of Israel, [and he will declare,] ‘I have certainly brought you a sign from your Lord: I will create for you out of clay the form of a bird, then I will breathe into it, and it will become a bird by Allah’s leave. And I heal the blind and the leper and I revive the dead by Allah’s leave. And I will tell you what you have eaten and what you have stored in your houses. There is indeed a sign in that for you, should you be faithful
"(And He will make him) a Messenger to the Children of Israel (saying to them, by way of explaining his mission): ‘Assuredly, I have come to you with a clear proof from your Lord: I fashion for you out of clay something in the shape of a bird, then I breathe into it, and it becomes a bird by God’s leave. And I heal the blind from birth and the leper, and I revive the dead, by God’s leave. And I inform you of what things you eat, and what you store up in your houses. Surely in this is a clear proof for you (demonstrating that I am a Messenger of God), if you are sincere believers (as you claim.
`And (He will appoint him) a Messenger to the Children of Israel (with the Message), "I have come to you with a sign from your Lord. (I have come so that) I determine for your benefit from clay (a person) after the manner of a bird, then I shall breathe into him (a new spirit) so that he becomes a flier (- a spiritual person) by the authority of Allah, and I absolve the blind and the leprous, and I quicken the (spiritually) dead by the authority of Allah, and I inform you as to what you should eat and what you should store in your houses. Behold! these facts will surely serve you as a definite sign if you are believers
to be a Messenger to the Children of Israel saying, "I have come to you with a sign from your Lord. I will create for you out of clay as the likeness of a bird; then I will breathe into it, and it will be a bird, by the leave of God. I will also heal the blind and the leper, and bring to life the dead, by the leave of God. I will inform you too of what things you eat, and what you treasure up in your houses. Surely in that is a sign for you, if you are believers
And as a messenger for children of Israel, (Jesus said:) “I have come to you with a miracle from your Lord, I will make for you the shape of a bird, out of clay, then I blow in it, and with God’s permission it becomes a (living) bird, and I heal the blind and the leper and bring back the dead to life with God’s permission, and I tell you what you eat and what you store in your houses, there is a sign in that for you if you are believers,
And Jesus said: “I have been appointed as a Prophet to the Jewish nation. I am blessed by my Lord with the following miracles: I will make a bird out of clay; then I will blow into it and make it a real bird by the will of God (see John 8-28.) I will restore the vision to the blind, heal the leprous and bring dead back to life by the will of the Lord (se John 12-49.) I will tell you what you eat and what you have stored at the privacy of your home. All these miracles in order to convince those who believe in God (see John 3-2.)”
“And appoint him as a messenger to the Children of Israel with this message, ‘I have come to you with this sign from your Lord, I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a living bird by God's permission. I heal those born blind, and the lepers. I quicken the dead, by God's permission. And I advise you what to eat, and what you should store in your houses. Indeed in this is a sign for you if you do believe
And (He will appoint him as) a messenger to the Children of Israel (to proclaim): 'I have come to youpl with a sign from your Lord: that I create for you out of clay the shape of a bird, then I breathe into it so it becomes a bird by Allah’s leave; and I heal the born-blind and the leper; and I revive the dead by Allah’s leave; and I inform you concerning what you eat and what you store in your houses. Indeed, in that is a sign for you, if you are believers.
and he shall be a prophet to the people of Israel (saying), that I have come to you, with a sign from God, namely, that I will create for you out of clay as though it were the form of a bird, and I will blow thereon and it shall become a bird by God's permission; and I will heal the blind from birth, and lepers; and I will bring the dead to life by God's permission; and I will tell you what you eat and what ye store up in your houses. Verily, in that is a sign for you if ye be believers
“And he will be a Noble Messenger towards the Descendants of Israel saying, ‘I have come to you with a sign from your Lord, for I mould a birdlike sculpture from clay for you, and I blow into it and it instantly becomes a (living) bird, by Allah’s command; and I heal him who was born blind, and the leper, and I revive the dead, by Allah’s command; and I tell you what you eat and what you store in your houses; undoubtedly in these (miracles) is a great sign for you, if you are believers.’ (Several miracles bestowed to Prophet Eisa are mentioned here.
And a messenger [He will appoint him] to the children of Israel." [saying that], “I indeed have come to you with a sign from your Lord. I indeed fashion for you from the clay the likeness of the bird then I breathe into it and lo! It is a bird by the leave of Allah and I heal the born blind and the lepers and I revive the dead by the leave of Allah and I inform you about all that you eat and all that you store in your houses” - Truly in that surely is a sign for you if you are indeed believers -
and shall appoint him his apostle to the children of Israel; and he shall say, verily I come unto you with a sign from your Lord; for I will make before you, of clay, as it were the figure of a bird; then I will breathe thereon, and it shall become a bird, by the permission of God: And I will heal him that hath been blind from his birth; and the leper: And I will raise the dead by the permission of God: And I will prophesy unto you what ye eat, and what ye lay up for store in your houses. Verily herein will be a sign unto you, if ye believe
And he shall be a Messenger to the people of Israel (saying), "Verily, I have come to you, with a sign from Allah, namely, that I will create for you out of clay a form of a bird, and I will blow thereon and it shall become a bird by Allah´s p
to be a Messenger to the Children of Israel, (saying): "I have come to you with a sign from your Lord. From clay, I will create for you the likeness of a bird. I shall breathe into it and by the permission of Allah, it shall be a bird. I shall heal the blind, and the leper, and raise the dead to life by the permission of Allah. I shall tell you what you ate and what you store in your houses. Surely, that will be a sign for you, if you are believers
and he shall be an apostle to the children of Israel. "Now have I come," he will say, "to you with a sign from your Lord: Out of clay will I make for you, as it were, the figure of a bird: and I will breathe into it, and it shall become, by God's leave, a bird. And I will heal the blind, and the leper; and by God's leave will I quicken the dead; and I will tell you what ye eat, and what ye store up in your houses! Truly in this will be a sign for you, if ye are believers
and (He will appoint him) a Messenger to the progeny of Israiel. (Iesa spoke thus): “Verily! I have come to you with a Credential from your Nourisher-Sustainer, that I design for you out of (the items of) this earth alligned to the figure of a bird, then I blow into it, so it becomes a flying object by Allah’s permission. And I heal the congenitally blind and (also) the leper, and I revive the dead-ones by Allah’s permission. And I shall inform you what you consume and what you store in your houses. Surely therein (is) a sign for you if you happen to be Believers
to be a Messenger to the Children of Israel saying: Surely I drew near you with a sign from your Lord that I will create for you out of clay a likeness of a bird. Then, I breathe into it and it will become a bird with the permission of God. And I cure one who is blind from birth and the leper and give life to dead mortals with the permission of God. And I tell you what you eat and what you store up in your houses. Truly, in that is a sign for you if you had been ones who believe.
“He will make him a messenger to the Children of Israel [saying], ‘Truly, I come to you with a message from your Lord. I will create for you, from clay, the shape of a bird. I will breathe into it, and it will become a [living] bird, by Allah’s will. I will heal the blind and the leper. I will restore life to the dead, by Allah’s will. I will tell you what you should eat and what you should store in your houses. Truly, in all these things is a sign for you if you are believers.
and send him forth as a Messenger to the Children of Israel with this message: 'I have brought you signs of my appointment from your Lord. I will make for you the likeness of a bird from clay; I will breathe into it and, with Allah’s leave, it will become a living bird. I will heal the blind and the lepers, and raise the dead to life, by Allah's leave. Furthermore, I will tell you what you have eaten and what you have stored in your houses. Surely these are the signs to convince you if you are believers
and he will be a Messenger to the Children of Israel.´ (And when he came to them he said): ´I have come to you with a sign from your Lord. I will make for you from clay the likeness of a bird and then I will breathe into it and by the leave of Allah it will become a bird. I will also heal the blind and the leper, and by the leave of Allah bring the dead to life. I will also inform you of what things you eat and what you treasure up in your houses. Surely this is a sign for you if you are true believ-ers
And (make him) a messenger to the Children of Israel (saying): I have come to you with a sign from your Lord, that I determine for you out of dust the form of a bird, then I breathe into it and it becomes a bird with Allah’s permission, and I heal the blind and the leprous, and bring the dead to life with Allah’s permission; and I inform you of what you should eat and what you should store in your houses. Surely there is a sign in this for you, if you are believers
and (he will be) a messenger sent to the children of Israel, (saying) that: I have come to you with a sign from your Fosterer, that I make for you from clay, a figure like that of a bird, then I blow into it, so it becomes a bird by the permission of Allah; and I heal the blind by birth and the leper and I bring to life the dead by Allah's permission and I inform you of that which you eat and that which you store in your houses; in that there is certainly a sign for you if you are believers.
And as a Messenger to the Children of Israel, he said, "I have indeed come to you with a sign from your Lord. And the sign is that I will make for you, from clay, the likeness of a bird. I will then blow into it and, with Allah's leave, it will become a living bird. And I will heal the blind and the lepers, and raise the dead to life, by Allah's leave. And, I will tell you what you eat and what you store in your houses. In this indeed is a sign for you, if you are believers."
And he will be a Messenger to the Children of Israel, (saying to them:) ‘I have undoubtedly brought to you a sign from your Lord: I design for you from clay (a figure) like the shape of a bird; then I breathe into it; and at once it becomes a flying bird by Allah’s command. And I restore health to the born blind, and the lepers, and raise the dead to life by the command of Allah. And I inform you of (all) what you have eaten, and what you have hoarded in your houses. Truly, there is a sign in it for you if you believe
And as a messenger to the Children of Israel: "I have come to you with a sign from your Lord; that I create for you from clay the form of a bird, then I blow into it and it becomes a bird by God's leave, and I heal the blind and the leapers, and give life to the dead by God's leave, and I prophesize for you what you shall eat and what to store in your homes. In that is a sign for you if you are believers."
And as a messenger to the Children of Israel: "I have come to you with a sign from your Lord; that I create for you from clay the form of a bird, then I blow into it and it becomes a bird with the permission of God, and I heal the blind and the lepers, and give life to the dead with the permission of God, and I prophesize for you what you shall eat and what to store in your homes. In that is a sign for you if you are believers."
And as a messenger to the Children of Israel: "I have come to you with a sign from your Lord; that I create for you from clay the form of a bird, then I blow into it and it becomes a bird with the permission of God, and I heal the blind and the lepers, and give life to the dead with the permission of God, and I prophesize for you what you shall eat and what to store in your homes. In that is a sign for you if you are believers."
And a messenger to Israel's sons and daughters (said): "That I had come to you (with) a sign/evidence from your Lord, that I create for you from the mud/clay as a shape/form (of) the birds, so I blow in it, so it will be flying/birds with God's permission, and I cure and heal the blind/the born blind, and the leper and I revive/make alive the deads with God's permission, and I inform you with what you eat and what you hoard/stock in your houses/homes. That in that (is) a sign/evidence (E) for you if you were believers/believing."
and [will make him] an apostle unto the children of Israel.” "I HAVE COME unto you with a message from your Sustainer. I shall create for you out of clay, as it were, the shape of [your] destiny, and then breathe into it, so that it might become [your] destiny by God's leave; and I shall heal the blind and the leper, and bring the dead back to life by God's leave; and I shall let you know what you may eat and what you should store up in your houses. Behold, in all this there is indeed a message for you, if you are [truly] believers
And a Messenger to the Seeds (Or: sons) of Israel) (saying) that, "I have already come to you with a sign from your Lord that I create for you out of clay as the semblance of a bird, then I blow into it, so it is a bird by the permission of Allah; and I heal him (who was born) blind and the leper, and give life to the dead by the permission of Allah; and I (fully) inform you of what things you eat, and what you (safely) store in your homes. Surely in that is indeed a sign for you, in case you are (true) believers
And will make him a messenger unto the Children of Israel, (saying): Lo! I come unto you with a sign from your Lord. Lo! I fashion for you out of clay the likeness of a bird, and I breathe into it and it is a bird, by Allah's leave. I heal him who was born blind, and the leper, and I raise the dead, by Allah's leave. And I announce unto you what ye eat and what ye store up in your houses. Lo! herein verily is a portent for you, if ye are to be believers
He will be a Messenger of God to the Israelites to whom he will say, "I have brought you a miracle from your Lord. I can create for you something from clay in the form of a bird. When I blow into it, it will become a real bird, by the permission of God. I can heal the blind and the lepers and bring the dead back to life, by the permission of God. I can tell you about what you eat and what you store in your homes. This is a miracle for you if you want to have faith
and (shall make him) a messenger to the Children of Isra‘il (who will say to them): .I have come to you with a sign from your Lord, that is, I create for you from clay something in the shape of a bird, then I blow in it, and it becomes a living bird by the will of Allah; and I cure the born- blind and the leper, and I cause the dead to become alive by the will of Allah; and I inform you of what you eat and what you store in your homes. In this there is surely a sign for you, if you are (truly) believers
Making him a ‘Messenger’ to the ‘Children of Israel’, (who will say unto them), 'Indeed, I have come to you with a sign from your Lord, in that I (am capable of) creating for you out of clay the likeness of a bird, then I breathe into it. It will become a bird by the Permission of Allâh. I (am capable also of) healing the blind and the leper, and giving life to the dead by the Permission of Allâh. I will inform you of what you eat and what you store in your houses. Indeed in that is a sign (of Allâh’s power & glory) for you, if you are prepared to profess a belief (in the Omnipotence & Omnipresence of Allâh).
As a messenger to the children of Israel (he will say), "I have brought you the proof from your Lord. Out of clay, I fashion the figure of a bird and by Allah´s leave, it turns into a (real) bird when I blow into it. By Allah´s leave, I cure those who are blind by birth, and the lepers. I bring the dead (back) to life by Allah´s leave. I inform you of that which you eat, and of that which you store up in your homes. Surely, in that is a definite proof for you, if you are the believers."
And He (appoint him) an Apostle to the Children of Israel, (saying) 'I have come to you with Revelation Knowledge from your Lord: I can make for you, by the will of Allâh, a bird from clay, and when I breathe into it, it will become a living bird. By the will of Allâh, I can heal the blind and the leper, and raise the dead to life. And I will predict what you eat and what you store in your houses”. Surely in this, there is a Sign (of Allâh’s power & glory) for you, if you were really living a life of Genuine Faith.
"He shall be a Messenger to Bani Isra‘il, conveying acts of miraculous nature serving to demonstrate his delegated divine power and authority to influence their conduct and their actions. He shall be instructed to say to them "I have brought you an outward and visible sign of an inward and spiritual grace. I shall create for you from clay the figure of a bird and bring it to life and there it shall be a living bird by Allah’s command. I shall restore the sight of the man who is congenitally blind and heal the leper, and with delegated divine authority I shall raise the dead by Allah’s command. I shall also inform you of what you eat and of what you store in reserve in your homes. This should be enough divine evidence to bring you to acknowledge the truth of my mission if indeed your hearts have been impressed with the image of religious and spiritual virtues"
And, as a messenger to the Israelites, he will tell them: “I have come to you with miracles from your Lord. I will create for you a model of a bird from clay, and with Allah’s approval, when I blow on it, it will become a living bird. With Allah’s approval, I will heal the blind, the leper, and I will bring the dead back to life, and I will tell you what you ate and what you stockpile in your homes. In that there is a sign for you, if you are believers.
and ˹make him˺ a messenger to the Children of Israel ˹to proclaim,˺ ‘I have come to you with a sign from your Lord: I will make for you a bird from clay, breathe into it, and it will become a ˹real˺ bird—by Allah’s Will. I will heal the blind and the leper and raise the dead to life—by Allah’s Will. And I will prophesize what you eat and store in your houses. Surely in this is a sign for you if you ˹truly˺ believe.
And he will be a messenger to the Children of Israel saying "I have come to you with a sign from your Lord; I will create for you from clay the shape of a bird and breathe into it so that it will be a (real) bird by permission of Allah, and I will heal the blind and the leper, and will bring back to life the dead by permission of Allah, and I will tell you what you eat and what you store in your houses. In that is a sign for you if you are believers.
and send him forth an apostle to the Israelites. He will say: "I bring you a sign from your Lord. From clay I will create for you the likeness of a bird. I shall breathe into it and, by God‘s leave, it shall become a living bird. By God‘s leave I shall heal the blind man and the leper, and raise the dead to life. I shall tell you what to eat and what to store up in your houses. Surely that will be a sign for you, if you are true believers
As a messenger to the Children of Israel: "I come to you with a sign from your Lord - I create for you from clay the shape of a bird, then I blow into it, and it becomes a live bird by GOD's leave. I restore vision to the blind, heal the leprous, and I revive the dead by GOD's leave. I can tell you what you eat, and what you store in your homes. This should be a proof for you, if you are believers.
and he will be a messenger to the people of Israel, saying, "I have come to you with a sign from your Lord: I will create a bird like for you from clay and breathe into it and by God's permission it will be a bird. I, by God's permission, heal men born blind and lepers and give life to the dead. I will tell you what you may eat and what you should store in your homes. There is a sign in this for you, if you will believe.
and he will be a messenger to the people of Israel, saying, "I have come to you with a sign from your Lord: I will create a bird-like for you from clay and breathe into it, and by God's permission it will be a bird. I, by God's permission, heal men born blind and lepers and give life to the dead. I will tell you what you may eat and what you should store in your homes. There is a sign in this for you if you are believers.
And a messenger to Israel’s children: “Surely, I have come to you with a verse from your Lord. That I create for you from the clay as a figure of the bird; then I blow into it, so it will be a bird by Allah’s permission. And I heal the blind and the leprous, and I give life to the dead, by Allah’s permission. And I inform you with what you are eating, and what you are storing in your homes. Surely, within that is a verse for you, if you are believers.”
And (He wilt make Jesus) a Messenger to the Children of Israel, (saying) : 'Verily, I have come to you with a sign from your lord. I will make for you like the figure of a bud out of day, then I will breathe into it, and it shall become a bird by Allah's leave; and I will (also) heal the blind and the leprous and wilt raise the dead to life by Allah's leave; and I wilt inform you of what you eat and what you store up in your houses. Verily in that is a sign for you if you (indeed) are believers
and will make him a messenger to the Israelites: 'I have brought you a sign from your Lord. I will fashion for you out of clay the likeness of a bird. I shall breathe into it and, by God's leave, it shall become a living bird. I will heal the blind and the leper, and bring the dead back to life by God's leave. I will announce to you what you eat and what you store up in your houses. Surely, in all this there is a sign for you, if you are truly believers.
And he will be a Messenger to the Children of Israel. He will say to them, "I come to you with Revelation from your Lord. If you follow me, I will raise you from dust to the heights of glory by the Command of Allah (7:176). The blind among you will begin to see the Truth. Those of you who are spotted with sin, I will heal them, and I shall grant real life to those who are just dragging on without purpose; all according to the Laws of Allah. I am here to establish justice and equity. I shall see to it how much you hoard in your houses and how much you spend on the community. My teachings are sufficient signs for you to believe."
And (make him) a messenger to the children of Israel: That I have come to you with a sign from your Lord, that I determine for you out of dust like the form of a bird, then I breathe into it and it becomes a bird with Allah's permission and I heal the blind and the leprous, and bring the dead to life with Allah's permission and I inform you of what you should eat and what you should store in your houses; most surely there is a sign in this for you, if you are believers
And will send him as a Messenger to the Children of Israel with the Message, `I come to you with a Sign from your Lord, which is, that I will fashion out for you a creation out of clay after the manner of a bird; then I will breath into it a new spirit and it will become a soaring being by the command of ALLAH; and I will heal the night blind and the leprous, and I will quicken the dead by the command of ALLAH; and I will announce to you what you will eat and what you will store up in your houses. Surely therein is a Sign for you, if you are believers
And [he will be] a messenger to the Children of Israel, “Truly I have brought you a sign from your Lord. I will create for you out of clay the shape of a bird. Then I will breathe into it, and it will be a bird by God’s Leave. And I will heal the blind and the leper and give life to the dead by God’s Leave. And I will inform you about what you eat and what you store up in your houses. Truly in that is a sign for you, if you are believers
"And (appoint him) a messenger to the Children of Israel, (with the message): ‘I have come to you with a Sign from your Lord, in that I make for you out of clay, (as it were) the figure of a bird, and breathe into it, and by Allah’s leave: It becomes a bird; And I heal those born blind, and the lepers, and I wake up the dead, by Allah’s leave: And I declare to you what you eat, and what you store in your houses. Surely, in there is a Sign for you, if you only believe
As a messenger to the Children of Israel: “I bring you signs from your Lord. I create for you from clay the form of a bird, then I breathe into it, and by God’s permission, it becomes a bird. I heal the blind and the lepers, by God’s permission, and I revive the dead, by God’s permission. I inform you of what you eat and store in your homes. There is a sign for you in this, if you are believers.”
A messenger to the Children of Israel: 'I have come to you with a sign from your Lord. I make for you out of clay the figure of a bird; then I breathe into it, and it becomes a bird by God's leave. And I heal the blind and the leprous, and I revive the dead, by God's leave. And I inform you concerning what you eat, and what you store in your homes. In that is a sign for you, if you are believers.'
And [make him] a messenger to the Children of Israel, [who will say], 'Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah . And I cure the blind and the leper, and I give life to the dead - by permission of Allah . And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers
And he shall be a messenger to the children of Israel: "That I, certainly I came to you, with a sign from your Lord that I create for you from the clay like the form of the bird, then I blow in it and it becomes a bird with the permission of God; and I heal the blind from birth and the leper, and I give life to the dead with the permission of God; and I inform you of what you eat and what you store in your houses. Indeed, in that is surely a sign for you if you are believers.
"And (appoint him) an apostle to the Children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by God's leave: And I heal those born blind, and the lepers, and I quicken the dead, by God's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe
"And (appoint him) a messenger to the Children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah's leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe
وَمُصَدِّقࣰا لِّمَا بَیۡنَ یَدَیَّ مِنَ ٱلتَّوۡرَىٰةِ وَلِأُحِلَّ لَكُم بَعۡضَ ٱلَّذِی حُرِّمَ عَلَیۡكُمۡۚ وَجِئۡتُكُم بِءَایَةࣲ مِّن رَّبِّكُمۡ فَٱتَّقُوا۟ ٱللَّهَ وَأَطِیعُونِ ٥٠
I have come to confirm the truth of the Torah which preceded me, and to make some things lawful to you which used to be forbidden. I have come to you with a sign from your Lord. Be mindful of God, obey me
And (I have come) to confirm that which was before me of the Torah, and to make lawful to you part of what was forbidden to you. I have come to you with a sign from your Lord. So fear Allah and obey me.
And I come confessing to the Taurat that was before me, and to allow unto you some of that which was forbidden unto you. So And I have come unto you with a sign from your Lord wherefore fear Allah and obey me
I (have come to) confirm the truth of the Torah which was sent down before me, and make certain things lawful which have been forbidden until now; and I come to you with a sign from your Lord; so be fearful of God and follow me
“And I come confirming what was before me (the original uncorrupted) of the Torah (revealed to Moses)... And to make lawful (halal) for you some of what was forbidden to you (through distortion). I have come to you with a sign – miracle from your Rabb. Protect yourselves from Allah and obey me.”
I come confirming the Torah I find already there, and to make lawful for you some of what was previously forbidden to you. I have brought you a Sign from your Lord. So have taqwa of Allah and obey me.
And [I come] to confirm [the truth of] that which is before me of the Torah, and to make lawful for you some of the things that were forbidden you. I have brought you a sign from your Lord; so be wary of Allah and obey me
‘And confirming (the truth contained in) the Torah that was revealed before me, and to make lawful for you certain things that had been forbidden to you. Be sure that I have come to you with a clear proof (demonstrating that I am a Messenger of God) from your Lord. So keep from disobedience to God in due reverence for Him and piety, and obey m
"And (I come) confirming that which is before me, namely the Torah, and that I declare lawful for you some of the things that had been forbidden to you. I come to you with a sign from your Lord, so take Allah as a shield and obey me
Likewise confirming the truth of the Torah that is before me, and to make lawful to you certain things that before were forbidden unto you. I have come to you with a sign from your Lord; so fear you God, and obey you me
and confirming what is before me from the Torah while I make lawful some of the things that were forbidden to you and I have brought you a sign from your Lord. So, be cautious of God and obey me,
“I (Jesus) proclaim that the Scripture and Torah are sent by God (see Luke 10-26). I am commissioned to revoke certain prohibitions imposed upon you. I have come to you with clear signs from the Lord; So, fear God and follow me.”
“ ‘I have come to you, to attest the Law which is before me, and to make permissible to you part of what was forbidden to you. I have come to you with a sign from your Lord, so be regardful of God, and follow me
And I am to confirm what preceded me of the Torah and to make lawful to youpl some of what was prohibited for you. And I have come to you with a sign from your Lord, so be mindful of Allah and obey me.
And I will confirm what is before you of the law, and will surely make lawful for you some of that which was prohibited from you. I have come to you with a sign from your Lord, so fear God and follow me
‘And I come confirming the Taurat (Torah) - the Book before me - and to make lawful for you some of the things which were forbidden to you, and I have come to you with a sign from your Lord - therefore fear Allah and obey me.’
“and I testify to that which went before me from the Torah and so that I may make lawful for you some of that which has been made unlawful for you and I have come to you with a sign from your Lord so revere Allah and obey me.”
And I come to confirm the law which was revealed before me, and to allow unto you as lawful, part of that which hath been forbidden you: And I come unto you with a sign from your Lord; therefore fear God, and obey me
And I come confirming what was before you of the Torah, and to make lawful for you some of that which was forbidden unto you. I come to you with a sign from your Lord, so fear Allah and follow me
Likewise confirming the Torah that has been before me and to make lawful to you some of the things you have been forbidden. I bring you a sign from your Lord, therefore, fear Allah and obey me
And I have come to attest the law which was before me; and to allow you part of that which had been forbidden you; and I come to you with a sign from your Lord: Fear God, then, and obey me
And (I am) the testifier of that which (is) in between my two hands as At-Taurat, and (I preach) so that I make lawful to you something which was made (by deviators) forbidden to You. And I have come to you with a credential from your Nourisher-Sustainer. So pay obedience to Allah and obey me
And I come with that which establishes as true what was before me of the Torah, and permit you some of what was forbidden to you. And I drew near you with a sign from your Lord. So be Godfearing of God and obey Me.
“‘I confirm that Torah which came before me. I make lawful for you some of that which was forbidden to you. I come to you with a sign from your Lord. Fear Allah, and obey me.
I am appointed to confirm that which is before me from the Torah and to make lawful to you some of the things forbidden to you. Now I have brought you the signs from your Lord, therefore fear Allah and obey me
And I have come to confirm the truth of whatever there still remains of the Torah, and to make lawful to you some of the things which had been forbidden to you. have come to you with a sign from your Lord; so have fear of Allah and obey me
And (I am) a verifier of that which is before me of the Torah, and I allow you part of that which was forbidden to you; and I have come to you with a sign from your Lord, so keep your duty to Allah and obey me
And I am a testifier for that which is before me of the Torah, and (I have come) to make lawful for you something of that which was forbidden to you and I have come to you with a sign from your Fosterer so fear Allah and obey me.
"And to reaffirm that which has come before me, of the Torah, and to make lawful to you some of the things that had been forbidden to you. And I have come to you with a sign from your Lord. So fear Allah and obey me."
And I validate the (Book) Torah sent down before me, and that is because I may declare certain things lawful for you which were forbidden to you as unlawful. And I have come to you from your Lord with a sign. So, fear Allah and obey me
"And authenticating what is present with me of the Torah, and to make lawful some of that which was forbidden to you; and I have come to you with a sign from your Lord, so be aware of God and obey me."
"And authenticating what is between my hands of the Torah, and to make lawful some of that which was made unlawful to you; and I have come to you with a sign from your Lord, so be aware of God and obey me."
And affirming what is between my hands of the Torah, and to make permissible some of that which was made forbidden to you; and I have come to you with a sign from your Lord, so be aware of God and obey me.
And confirming to what (is) between my hands from the Torah and to permit/allow for you some (of) what was forbidden on you, and I came to you with a sign/evidence from your Lord, so fear and obey God and obey me
"And [I have come] to confirm the truth of whatever there still remains of the Torah, and to make lawful unto you some of the things which [aforetime] were forbidden to you. And I have come unto you with a message from your Sustainer; remain, then, conscious of God, and pay heed unto me
And (I have came) sincerely (verifying) what was before me (Literally: between my two hands) of the Tawrah, (The Book revealed to Musa "Moses", of which the extant Torah is a corruption) and to make lawful some of that which was prohibited to you. And I have come to you with a sign from your Lord. So be pious to Allah and obey me
And (I come) confirming that which was before me of the Torah, and to make lawful some of that which was forbidden unto you. I come unto you with a sign from your Lord, so keep your duty to Allah and obey me
"I testify to what is true in the Torah and make lawful for you some of the things that were made unlawful. I have brought you a miracle from your Lord. Have fear of God and obey me
(I have come to you) confirming that (book) which is (sent down) prior to me, that is, the Torah, and to make permissible for you some of what was prohibited to you. I have come to you with a sign from your Lord. So, fear Allah and obey me
I have come to you to authenticate what was before me of the ‘Torah’, and to make lawful some of that which was forbidden to you. I have come to you with a sign from your Lord; therefore, act piously towards Allâh, and obey me.
"(I have come) to confirm the Torah that has existed before me, and to make lawful for you some of what was forbidden to you. I have brought you the proof from your Lord. So fear Allah, and follow me!"
“(And I have come) to authenticate what was before me of the Torah, as well as to make lawful some of that which was forbidden to you. And I will perform plenty of irrefutable Signs for you. Now, therefore, act piously towards Allâh and yield to what Allâh has revealed to me.
-And to bring matters to completion-, "It shall be my duty to Allah to corroborate your faith in AL-Tawrah which is set before me and to make lawful to you some of what was forbidden before". "Now, I have come to you with convincing divine evidence which exacts your reverence for Allah and obedience to me"
I shall confirm what came before me in the Torah, and I will make lawful some things that were previously unlawful for you. I have come to you with a sign from your Lord, so fear Allah and obey me.
And I will confirm the Torah revealed before me and legalize some of what had been forbidden to you. I have come to you with a sign from your Lord, so be mindful of Allah and obey me.
And confirming that which went before me from the Torah and to make lawful for you some of that which was forbidden for you. I have come to you with a sign from my Lord, so beware of Allah and obey me.
I come to confirm the Torah which preceded me and to make lawful for you some of the things you are forbidden. I bring you a sign from your Lord: therefore fear God and obey me
"I confirm previous scripture - the Torah - and I revoke certain prohibitions imposed upon you. I come to you with sufficient proof from your Lord. Therefore, you shall observe GOD, and obey me.
I will confirm what is available of the Torah, and I will make permissible for you some of the things that were forbidden to you. I have brought you a sign from your Lord, so be mindful of God and obey me.
I will confirm what is available of the Torah, and I will make some of the things that were forbidden to you permissible. I have brought you a sign from your Lord, so be mindful of God and obey me.
“And confirming what is between my hands among the Torah, and to make halal (lawful) for you, some of what was forbidden upon you. I have come to you with a verse from your Lord; so, show the piety of Allah, and obey me.”
And (I come) conforming that which is before me of the Torah and to make lawful to you a part of that which has been forbidden unto you; and I come unto you with a sign from your lord; therefore, be in awe of Allah and obey me
'And [I have come] to confirm that which has already been sent down of the Torah and to make lawful to you some of the things which were forbidden you. I have come to you with a sign from your Lord; so remain conscious of God and obey me.
"And I confirm the truth in the Torah before me and to make permissible to you some of what was forbidden. I have come with your Lord's Revelation; be mindful of His Commands and obey me."
And a verifier of that which is before me of the Taurat and that I may allow you part of that which has been forbidden t you, and I have come to you with a sign from your Lord therefore be careful of (your duty to) Allah and obey me
`And I come fulfilling that which is before me, namely the Torah; and to allow you some of that which was forbidden unto you, and I come to you with a Sign from your Lord; so fear ALLAH and obey me
And [I come] confirming that which was before me, the Torah, and to make lawful unto you part of that which was forbidden unto you. And I have come to you with a sign from your Lord. So reverence God and obey me
" ‘And (I have come to you), confirming Torah which was before me. And to make lawful to you part of what was (before) forbidden to you; And I have come to you with proof from your Lord, so fear Allah, and obey me
“And I confirm the Torah that preceded me, and I make some of what was forbidden to you lawful. I bring clear evidence from your Lord, so fear God and obey me.”
'And verifying what lies before me of the Torah, and to make lawful for you some of what was forbidden to you. I have come to you with a sign from your Lord; so fear God, and obey me.'
And [I have come] confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear Allah and obey me
And confirming what is before me of the Torah, and that I make lawful for you some of that which was forbidden to you. And I have come to you with a sign from your Lord, so fear God and obey me.
"'(I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear God, and obey me
"'(I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah, and obey me
إِنَّ ٱللَّهَ رَبِّی وَرَبُّكُمۡ فَٱعۡبُدُوهُۚ هَـٰذَا صِرَ ٰطࣱ مُّسۡتَقِیمࣱ ٥١
God is my Lord and your Lord, so serve Him- that is a straight path.”’
Surely! Allah is my Lord and your Lord, so worship Him. This is the Right Way.’
Verily Allah is my Lord; and your Lord, wherefore worship Him; this is the straight path
Surely God is my Lord, and your Lord, so worship Him; and this is the right path
“Allah (with His Names) is most certainly my Rabb and your Rabb! So become conscious of your servitude to Him and live accordingly. This is the straight path.”
Allah is my Lord and your Lord so worship Him. That is a straight path.´
Indeed Allah is my Lord and your Lord; so worship Him. This is a straight path.’
‘Surely, God is my Lord and your Lord, so worship Him. This is a straight path (to follow).’ "
"Surely, Allah is my Lord as well as your Lord, therefore worship Him; this is the right path".
Surely God is my Lord and your Lord; so serve Him. This is a straight path".
God is my Lord and your Lord, so serve Him, this is a straight path.”
God is indeed your Lord and mine (see John 20-17). Obey Him (See Matthew 4-Luke 4-8); this is the right path to follow.”
“It is God Who is my Lord and your Lord, so worship Him. This is a way that is straight.
Indeed, Allah is my Lord and your Lord, so worship Him. That is a straight path.'”
for God is my Lord, and your Lord, so worship Him:- this is the right path.
‘Undoubtedly Allah is the Lord of all - mine and yours - so worship Him only; this is the Straight Path.’ ”
"Truly Allah is my Lord and your Lord therefore worship Him alone. This is a way most upright.”
Verily God is my Lord, and your Lord: Therefore serve him. This is the right way
Allah is my Lord, and your Lord, so worship Him: - this is the straight path."
Allah is my Lord and your Lord, therefore, worship Him. This is the Straight Path".
of a truth God is my Lord, and your Lord: Therefore worship Him. This is a right way."
Truly! Allah is my Nourisher-Sustainer and your Nourisher-Sustainer, so be obedient to Him. This is the Permanent Path.
Truly, God is my Lord and your Lord so worship Him. This is a straight path.
“‘Truly, Allah is my Lord and your Lord. Worship Him. That is the Straight Way.’”
In fact, Allah is my Lord as well as your Lord, therefore, worship Him; this is the Right Way.'"
Surely, Allah is my Lord and your Lord; so serve Him alone. This is the straight way.´
Surely Allah is my Lord and your Lord, so serve Him. This is the right path
Allah is certainly my Fosterer and your Fosterer, so serve Him, this is the straight path."
"Indeed! Allah is my Lord and your Lord. So, worship Him! That is the Straight Path."
Verily, Allah is my Lord and your Lord too. So worship Him alone. This is the straight path.
"God is my Lord and your Lord, so serve Him, this is a Straight Path."
"God is my Lord and your Lord, so serve Him, this is a straight path."
God is my Lord and your Lord, so serve Him, this is a straight path.
That God (is) my Lord and your Lord, so worship Him, this (is a) straight/direct road/way
"Verily, God is my Sustainer as well as your Sustainer; so worship Him [alone]: this is a straight way."
Surely Allah is my Lord and your Lord, so worship Him. This is a straight Path"
Lo! Allah is my Lord and your Lord, so worship Him. That is a straight path
God is my Lord as well as yours. Worship Him for this is the right path."
Allah is surely my Lord and your Lord. So, worship Him. This is the straight path
Indeed, Allâh is my Lord and your Lord, thus, worship ( & venerate) Him alone. This is the upright Faith."
"Truly! Allah is my Lord, and your Lord! Therefore, worship Him (alone); that is the straight path!"
Most certainly Allâh is my Lord and your Lord. Now, therefore, worship Him (in the way He wants us to worship Him). This is the upright Faith (which you must adhere)".
"Allah is certainly my Creator; and your Creator. He exacts your obedience and your reverence and veneration by appropriate acts and rites; this is the course of action which constitutes the path of righteousness"
Allah is mine and your Lord, so worship Him: this is the straight path.
Surely Allah is my Lord and your Lord. So worship Him ˹alone˺. This is the Straight Path.’”
Allah is my Lord and your Lord, so serve Him. This is a straight path."
Surely God is my Lord and your Lord: therefore worship Him. That is a straight path."‘
"GOD is my Lord and your Lord; you shall worship Him alone. This is the right path."
God is my Lord and your Lord, so worship Him. This is the straight path."
God is my Lord and your Lord, so worship Him. This is a straight path."
“Surely Allah is my Lord and your Lord, so worship Him. That is a straight path.”
Verily Allah is my lord and your lord: therefore worship (only) Him; this is a straight path
'God is indeed my Lord and your Lord, so worship Him alone. That is the straight path.â€
"Allah is my Lord and your Lord, so obey Him. That is the Straight Path."
Surely Allah is my Lord and your Lord, therefore serve Him; this is the right path
`Surely, ALLAH is my Lord and your Lord, so worship him this is the right path.
Truly God is my Lord and your Lord; so worship Him. This is a straight path.
" ‘It is Allah Who is my Lord and your Lord; So worship Him Alone. This is the Straight Path.’ "
“God is my Lord and your Lord, so worship Him. This is a straight path.”
'God is my Lord and your Lord, so worship Him. That is a straight path.'
Indeed, Allah is my Lord and your Lord, so worship Him. That is the straight path."
Indeed, God is my Lord, and your Lord, so worship Him, this is the straight way."'
"'It is God Who is my Lord and your Lord; then worship Him. This is a Way that is straight.'"
"'It is Allah Who is my Lord and your Lord; then worship Him. This is a Way that is straight.'"
۞ فَلَمَّاۤ أَحَسَّ عِیسَىٰ مِنۡهُمُ ٱلۡكُفۡرَ قَالَ مَنۡ أَنصَارِیۤ إِلَى ٱللَّهِۖ قَالَ ٱلۡحَوَارِیُّونَ نَحۡنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشۡهَدۡ بِأَنَّا مُسۡلِمُونَ ٥٢
When Jesus realized they [still] did not believe, he said, ‘Who will help me in God’s cause?’ The disciples said, ‘We will be God’s helpers; we believe in God- witness our devotion to Him
Then when Jesus came to know of their disbelief, he said: “Who will be my helpers in the cause of Allah?” The disciples said: “We are the helpers of Allah; we believe in Allah, and bear witness that we are Muslims.”
Then when 'Isa perceived in them infidelity, he said: who will be my helpers unto Allah! The disciples said; we are helpers of Allah; we believe in Allah and bear thou witness that verily we are Muslims
When Jesus perceived their unbelief he asked: "Who will help me in the way of God?" "We," the disciples answered, "shall be the helpers of God. We believe in God; and you be our witness that we submit and obey
And when Jesus sensed their denial of the truth, he asked, “Who will help me in the way of Allah?” His disciples answered, “We are the helpers of Allah... We have believed in accord with the letter ‘B’ (that the essence of our being comprises the Names of Allah); witness this with your essence! We are in submission to Allah.”
When ´Isa sensed kufr on their part, he said, ´Who will be my helpers to Allah?´ The disciples said, ´We are Allah´s helpers. We believe in Allah. Bear witness that we are Muslims.
And when Jesus sensed their faithlessness, he said, ‘Who will be my helpers toward Allah?’ The Disciples said, ‘We will be helpers of Allah. We have faith in Allah, and bear witness that we are muslims
(Having preached his message in this way for a long time) Jesus perceived their willful persistence on unbelief (and open hostility), and called out: "Who will be my helpers (on this way) to God?" The disciples answered: "We are the helpers of God(’s cause). We believe in God, and (we call you to) bear witness that we are Muslims (submitted to Him exclusively)
But when Jesus felt disbelief on their part (and thought his people would renounce him,) he said, `Who are my helpers (in calling the people) towards Allah?' The disciples said, `We are the helpers (in the cause) of Allah. We have believed in Allah. Bear witness that, we are the submitting ones (to His will).
And when Jesus perceived their unbelief, he said, 'Who will be my helpers unto God?' The Apostles said, 'We will be helpers of God; we believe in God; witness thou our submission
When Jesus felt disbelief among them (Jews), he said: “Who are my helpers to (fulfill commandments of) God?” The apostles said: “We are God’s helpers, we believe in God, and bear witness that we are submitted (to God),
When Jesus felt public’s resentment, he said: “Who will support me in my Devine mission?” His disciples replied: “We consider ourselves helpers of God. We believe in God; we are Muslims (Muslim in Arabic means submitter to God.
When Jesus found unbelief on their part he said, “Who will be my helpers for God.” The Disciples said, “We are God's helpers, we believe in God, so bear witness that we are Muslims
So when Jesus sensed denial on their part, he said, “Who are my supporters towards Allah?” The disciples said, “We are Allah’s supporters; we have attained faith in Allah, so bear witness that we are indeed Muslims.
And when Jesus perceived their unbelief, He said, 'Who are my helpers for God?' Said the apostles, 'We are God's helpers. We believe in God, so bear witness that we are resigned
So when Eisa sensed their disbelief he said, “Who will be my aides towards (in the cause of) Allah?” The disciples said, “We are the aides of Allah’s religion; we believe in Allah, and you bear witness that we are Muslims.”
But when Jesus sensed the disbelief from them he said, “Who are my helpers unto Allah?” The disciples said, “We are helpers of Allah. We believe in Allah and you bear witness that we indeed are those who have submitted to Allah.
But when Jesus perceived their unbelief, he said, who will be my helpers towards God? The apostles answered, we will be the helpers of God; we believe in God, and do thou bear witness that we are true believers
And when Jesus perceived their unbelief, He said, "Who will be my helpers in the cause of Allah?" The disciples said, "We will be Allah´s helpers. We believe in Allah, so bear you witness that we have surrendered (unto Him)
When (Prophet) Jesus felt their disbelief, he said: 'Who will be my helpers in the way of Allah? ' The disciples replied: 'We are the helpers of Allah. We believe in Allah. Bear witness that we are submitters (Muslims)
And when Jesus perceived unbelief on their part, He said, "Who my helpers with God?" The apostles said, "We will be God's helpers! We believe in God, and bear thou witness that we are Muslims
Then whatever Iesa felt from them (as) disbelief, he said: “Who (are) my helpers towards Allah?” Said the disciples: “We (are) the helpers of Allah; we have Believed in Allah and give evidence (to whom you will) that we are definitely Muslims
And when Jesus became conscious of their ingratitude, he said: Who are my helpers for God? The disciples said: We will be helpers for God. We believed in God and bear thee witness that we are ones who submit to God.
When Jesus became aware of their disbelief, he said, “Who will be my helpers for Allah?” The disciples said, “We will be helpers for Allah. We believe in Allah. Testify that we submit wholly to Allah.”
When Jesus found out that they (most of the children of Israel) had no faith, he asked: "Who will help me in the cause of Allah?" The Disciples replied: "We will help you in the cause of Allah. We believe in Allah. Be our witness that we are Muslims."
And when Jesus perceived their leaning towards unbelief, he asked: ´Who will be my helpers in the way of Allah?´ The disciples said: ´We are the helpers of Allah. We believe in Allah, and be our witness that we have submitted ourselves exclusively to Allah
But when Jesus perceived disbelief on their part, he said: Who will be my helpers in Allah’s way? The disciples said: We are Allah’s helpers: we believe in Allah, and bear thou witness that we are submitting ones
So when Isa perceived infidelity from them, (he) said, "Who will be my helpers for (the sake of) Allah." The disciples said, "We are Allah's helpers, we believe in Allah and you bear witness that we have submitted (as Muslims).
Then when Jesus became aware of the faithlessness from them, he asked, "Who will help me in Allah's cause?" The Disciples replied, "We will help you in Allah's cause. We believe in Allah. And bear witness that we indeed are those who surrender to Allah."
Later, when ‘Isa (Jesus) sensed their disbelief, he said: ‘Who are my helpers in the way of Allah?’ His sincere companions submitted: ‘We are the helpers of (the Din [Religion] of) Allah. We have believed in Allah and bear witness that we are surely Muslims
So when Jesus felt their rejection, he said: "Who are my supporters to God" The disciples said: "We are God's supporters, we believe in God and we bear witness that we have surrendered."
So when Jesus felt their rejection, he said: "Who are my supporters to God?" The disciples said: "We are the supporters of God, we believe in God and we bear witness that we have submitted."
So when Jesus felt their rejection, he said: "Who are my supporters to God?" The disciples said: "We are the supporters of God, we believe in God and we bear witness that we have submitted."
So when Jesus felt (with one of his five physical senses) from them the disbelief, he said: "Who (are) my victoriors/saviors/supporters to God?" The Disciples/victoriors said: "We (are) God's victoriors/supporters, we believed with God, and (you) be a witness with that we are submitters/surrenderers."
And when Jesus became aware of their refusal to acknowledge the truth, he asked: "Who will be my helpers in God's cause?" The white-garbed ones replied: "We shall be [thy] helpers [in the cause] of God! We believe in God: and bear thou witness that we have surrendered ourselves unto Him
So, as soon as Isa (Jesus) perceived disbelief among them, he said, "Who are my ready vindicators to Allah?" (i.e., in the cause of Allah) The Disciples said, " We are the ready vindicators to Allah; we have believed in Allah, and bear (you) witness that we are Muslims
But when Jesus became conscious of their disbelief, he cried: Who will be my helpers in the cause of Allah? The disciples said: We will be Allah's helpers. We believe in Allah, and bear thou witness that we have surrendered (unto Him)
When Jesus found them denying the truth, he said, "Who will help me in the cause of God?" The disciples replied, "We are the helpers of God. We believe in Him. Jesus, bear witness that we have submitted ourselves to His will."
So, when ‘Isa sensed disbelief in them, he said: .Who are my helpers in the way of Allah?. The disciples said: .We are helpers of Allah. We believe in Allah; so be our witness that we are Muslims
Nevertheless, When ‘Jesus’ felt their inclination towards disbelief, he said: "Who will be my supporters for (serving the cause of) Allâh?” The ‘Disciples’ replied: “We are the supporters for (serving the cause of) Allâh. We do believe in Allâh. Thus, (O’ ‘Jesus’), bear witness that we have submitted (ourselves completely to His authority).
When Jesus sensed (disbelief and) denial on the part of the children of Israel, he asked, "Who will be my supporter in the cause of Allah?" The disciples responded (promptly), "We are the helpers of Allah! We believe in Allah. Bear witness, that we are really the obedient ones _ (the muslims)!"
Nevertheless, when Jesus felt their inclination towards ingratitude, he said: "Who will support me in cause of Allâh?”. The Disciples replied: “We are the (passionate) supporters for the cause of Allâh. And we do affirm our faith in Allâh. (O’ Jesus), bear witness that we have submitted our whole selves (to Allâh)”.
But when ‘Isa could sense that disbelief was a very prevalent inclination among them, he asked: "Who will support me in the cause of Allah?" We are supporters of the cause of Allah, said the disciples, "We have believed in Allah to the point that our hearts have been impressed with the image of religious and spiritual virtues. We hold you as a witness to our conformity to Islam, the will of Allah"
When Isa sensed rejection from them, he called out, “Who will be my helper for the sake of Allah?” The disciples replied, “We are Allah’s helpers. We believe in Allah and bear witness that we submit to His will.
When Jesus sensed disbelief from his people, he asked, “Who will stand up with me for Allah?” The disciples replied, “We will stand up for Allah. We believe in Allah, so bear witness that we have submitted.”
Then, when ´Isa (Jesus) noticed the denial amongst them, he said: "Who are my helpers towards Allah?" The disciples said: "We are the helpers of Allah, we believe in Allah and be you a witness that we have submitted.
And when Jesus observed that they had no faith, he said: ‘Who will help me in the cause of God?‘ The disciples replied: ‘We are God‘s helpers. We believe in God, and bear witness that we are Muslims
When Jesus sensed their disbelief, he said, "Who are my supporters towards GOD?" The disciples said, "We are GOD's supporters; we believe in GOD, and bear witness that we are submitters."
When Jesus sensed their refusal to acknowledge the truth, he asked, "Who are my supporters in God's cause?" The disciples said, "We are God's supporters. We have believed in God, so bear witness that we have submitted.
When Jesus sensed their refusal to acknowledge the truth, he asked, “Who are my helpers in the cause of God?” The disciples said, “We are God’s helpers. We have believed in God, so bear witness that we have submitted.
So, when Jesus sensed the infidelity from them, he said, “Who are my victory supporters for Allah?” The disciples said, “We are Allah’s victory supporters; we have believed with Allah, and bear witness that we are submitting ones (Muslims).”
And when Jesus perceived infidelity on their part, he said: who are going to be my helpers (on the way) towards Allah The disciples: said: 'We are the helpers (on the way of) Allah! We believe in Allah and bear you witness that we are Muslims'
When Jesus became conscious of their rejection of the faith, he asked: “Who will be my helpers in the cause of God?†The disciples replied: “We are [your] helpers in God's cause. We believe in God. Bear you witness that we have surrendered ourselves to Him.
This is what the angels had told Mary. When Jesus grew up He was commissioned to Prophethood. As he sensed their rejection, he called, "Who are my supporters towards Allah?" The disciples said, "We are Allah's supporters, we believe in Allah and bear witness that we are those who submit to Him."
But when Isa perceived unbelief on their part, he said Who will be my helpers in Allah's way? The disciples said: We are helpers (in the way) of Allah: We believe in Allah and bear witness that we are submitting ones
And when Jesus perceived their disbelief, he said, `Who will be my helpers in the cause of ALLAH?' The disciples answered, `We are the helpers of ALLAH. We have believed in ALLAH. And bear thou witness that we are obedient
And when Jesus sensed disbelief in them, he said, “Who are my helpers unto God?” The apostles said, “We are God’s helpers. We believe in God; bear witness that we are submitters
When Isa (Jesus) found disbelief on their part, he said: "Who will be my helpers to (the work of) Allah?" The disciples said: "We are Allah’s helpers: We believe in Allah, and do you bear witness that we are Muslims
When Jesus sensed their disbelief, he asked, “Who will be my allies in God’s cause?” The disciples responded, “We are God’s allies. We have faith in God, and you can witness that we are submitters.”
When Jesus sensed disbelief on their part, he said, 'Who are my allies towards God?' The disciples said, 'We are God's allies; we have believed in God, and bear witness that we submit.'
But when Jesus felt [persistence in] disbelief from them, he said, "Who are my supporters for [the cause of] Allah ?" The disciples said," We are supporters for Allah . We have believed in Allah and testify that we are Muslims [submitting to Him]
Then when Jesus perceived disbelief from them, he said, 'Who are my helpers to God?' The disciples said, 'We are God's helpers. We have believed in God, so bear witness that we are those who submit.
When Jesus found Unbelief on their part He said: "Who will be My helpers to (the work of) God?" Said the disciples: "We are God's helpers: We believe in God, and do thou bear witness that we are Muslims
When Jesus found Unbelief on their part He said: "Who will be My helpers to (the work of) Allah?" Said the disciples: "We are Allah's helpers: We believe in Allah, and do thou bear witness that we are Muslims
رَبَّنَاۤ ءَامَنَّا بِمَاۤ أَنزَلۡتَ وَٱتَّبَعۡنَا ٱلرَّسُولَ فَٱكۡتُبۡنَا مَعَ ٱلشَّـٰهِدِینَ ٥٣
Lord, we believe in what You have revealed and we follow the messenger: record us among those who bear witness [to the Truth].’
(Then they said): “Our Lord! We believe in what You have sent down, and we follow the Messenger (Jesus); so write us down with those who bear witness.”
Our Lord! we believe in that which Thou hast sent down, and, follow the apostle; write us up wherefore with the witnesses
"O Lord, we believe in Your revelations and follow this Apostle. Enroll us among the witnesses."
“Our Rabb, we have believed in what You have revealed (Jesus) from your reality (essence) and we have followed your Rasul, so register us among the witnesses (of the truth).”
Our Lord, we have iman in what You have sent down and have followed the Messenger, so write us down among the witnesses.´
Our Lord, we believe in what You have sent down, and we follow the apostle, so write us among the witnesses.’
"Our Lord! We believe in what You have sent down and we follow the Messenger, so write us down among the witnesses (of Your Oneness and Lordship, and of the truth You have revealed)."
(The disciples then prayed,) `Our Lord! We believe in that which You have revealed and we follow this Messenger, so count us with the witnesses (of the truth).
Lord, we believe in that Thou hast sent down, and we follow the Messenger. Inscribe us therefore with those who bear witness.
our Lord, we believe in what You sent down and we follow the messenger, so write us down as witnesses.”
[The disciples then prayed:] “Lord, we believe in what you have reveled to us. We will follow your Prophet. May you enroll us among those who witness [the truth.]”
“Our Lord, we believe in what You have revealed, and we follow the messenger, so record us among those who bear witness.
Our Lord, we have attained faith in what You have sent down and we have followed the Messenger, so inscribe us among those who bear witness.”
Lord, we have believed in what Thou hast revealed, and we have followed the Apostle, so write us down with those which bear witness.
“Our Lord! We have believed in what You have sent down and we follow the Noble Messenger, therefore record us among the witnesses of the truth.”
O our Lord! We have believed in that which You have sent down and we have followed the messenger therefore write us with those who are the witnesses.”
O Lord, we believe in that which thou hast sent down, and we have followed thy apostle; write us down therefore with those who bear witness of him
Lord, we believe in what Thou hast revealed, and we follow him whom Thou hast sent, so write us down with those who bear witness."
Lord, we have believed in what You sent down and followed the Messenger. Write us among Your witnesses.
O our Lord! we believe in what thou hast sent down, and we follow the apostle; write us up, then, with those who bear witness to him."
Our Nourisher-Sustainer! We have Believed in what You have bestowed and we have followed the Messenger; so record us alongwith the witnesses.”
Our Lord! We believed in what Thou hadst caused to descend. And we followed the Messenger so write us down with the ones who bear witness.
[The disciples prayed,] “Our Lord, we believe in what You have revealed. We follow the messenger. Enter us into the company of the witnesses.”
Then they invoked Allah and said): "Our Lord! We believe in what you have revealed and we follow Your Messenger. Please count us with those who bear witness."
Our Lord! We believe in the com-mandment You have revealed and we obey the Messenger; make us, then, one of those who bear witness (to the Truth).´
Our Lord, we believe in that which Thou has revealed and we follow the messenger, so write us down with those who bear witness
Our Fosterer ! we believe in that which you have sent down and we follow the messenger, so record us with those who bear witness."
"Our Lord! We have believed in what you have sent down and we have obeyed/followed the Messenger. So mention us with the witnesses."
O our Lord! We have believed in the Book which You have sent down, and we have become the followers of this Messenger. So register us amongst those who bear witness (to the truth).
"Our Lord, we believe in what You have sent down, and followed the messenger, so record us with those who bear witness."
"Our Lord, we believe in what You have sent down, and followed the messenger, so record us with those who bear witness."
Our Lord, we believe in what You have sent down, and followed the messenger, so record us with those who bear witness.
Our Lord, we believed with what You descended, and we followed the messenger, so write (include) us with the witnessing/testifying
O our Sustainer! We believe in what Thou hast bestowed from on high, and we follow this Apostle; make us one, then, with all who bear witness [to the truth]!"
Our Lord, we have believed in what You have sent down, and we have closely followed the Messenger, so write us down with (the ones) who bear witness."
Our Lord! We believe in that which Thou hast revealed and we follow him whom Thou hast sent. Enrol us among those who witness (to the truth)
They prayed, "Lord, we have believed in what You have revealed to Your Messenger and we have followed him. Write down our names with those who testify in support of the Truth."
.Our Lord, we have believed in what You have revealed, and we have followed the messenger. So, record us with those who bear witness (to the Truth)
Our Lord! We have believed in what you have revealed, and followed the ‘Messenger’, (‘Jesus Christ’). Thus., enroll us with those who bear witness."
"Our Lord, we believe in that which You have revealed, and we follow the messenger. So enroll us among those who bear witness (to the truth)."
And they Prayed: “Our Lord! We place our Faith in what you have revealed, and followed the Messenger, (Jesus Christ), so enroll us with those who bear witness".
And to strengthen their purpose, they prayed: "O Allah, our Creator, we recognize all that You have revealed and we have fallen in line with the Messenger. O Allah, our Creator incorporate us with those who bear witness to the truth and to the glory of Your system of faith and worship"
Our Lord, we believe in what You have revealed and we follow the messenger, so include us among witnesses to the truth.
˹They prayed to Allah,˺ “Our Lord! We believe in Your revelations and follow the messenger, so count us among those who bear witness.”
Our Lord, we believe in what You have revealed and follow the messenger, so list us amongst the witnesses."
Lord, we believe in Your revelations and follow the apostle. Count us among Your witnesses.‘
"Our Lord, we have believed in what You have sent down, and we have followed the messenger; count us among the witnesses."
Our Lord, we believe in what You revealed, and we follow the Messenger, so record us as witnesses."
Our Lord, we believe in what You revealed, and we follow the Messenger, so record us as witnesses.”
“Our Lord, we have believed in what You sent down, and we have followed the Messenger, so write us with the witnesses.”
Our lord! We believe in what You have revealed and we follow the Messenger, so record us among the witnesses
“Our Lord, we believe in what You have bestowed from on high, and we follow the messenger, so write us down among those who bear witness [to the truth].â€
They said, "Our Lord! We believe in what You have revealed and we shall follow this Messenger, so count us among those who become living witnesses to the Truth."
Our Lord! we believe in what Thou hast revealed and we follow the messenger, so write us down with those who bear witness
`Our Lord, we believe in that which thou hast sent down and we follow this Messenger. So write us down among those who bear witness.
Our Lord, we believe in what Thou hast sent down, and we follow the messenger, so inscribe us among the witnesses.
"Our Lord! We believe in what you have revealed, and we follow the messenger (Isa); So write us down with those who bear witness."
“Our Lord, we believe in what You’ve revealed, and we follow the Messenger, so record us among the witnesses.”
'Our Lord, we have believed in what You have revealed, and we have followed the Messenger, so count us among the witnesses.'
Our Lord, we have believed in what You revealed and have followed the messenger Jesus, so register us among the witnesses [to truth]."
Our Lord, we have believed in what you have sent down, and we have followed the messenger, so write us down with the witnesses.'
"Our Lord! we believe in what Thou hast revealed, and we follow the Apostle; then write us down among those who bear witness."
"Our Lord! we believe in what Thou hast revealed, and we follow the Messenger; then write us down among those who bear witness."
وَمَكَرُوا۟ وَمَكَرَ ٱللَّهُۖ وَٱللَّهُ خَیۡرُ ٱلۡمَـٰكِرِینَ ٥٤
The [disbelievers] schemed but God also schemed; God is the Best of Schemers
And they (disbelievers) plotted (to kill Jesus) and Allah also planned, and Allah is the Best of planners.
And they plotted, and Allah plotted, and Allah is the Best of plotters
But they (the unbelievers) contrived a plot, and God did the like; and God's plan is the best
They schemed, and received a scheme from Allah in response. Allah is the best of schemers. (In order to eliminate the discloser of the truth they resorted to secretly contriving against him, but through the very same method Allah overcame them, by making their schemes result against them.)
They plotted and Allah plotted. But Allah is the best of plotters.*
Then they plotted [against Jesus], and Allah also devised, and Allah is the best of devisers
And they (the unbelievers) schemed (against Jesus), and God put His will into effect (and brought their schemes to nothing). God wills what is the best (for His believing servants) and makes His will prevail
And they (- the persecutors of Jesus) planned (to crucify him) and Allah planned (to save him) and Allah is the best of the planners
And they devised, and God devised, and God is the best of devisers
They plotted and God planned, but God is the best of planners.
They (the corrupt Jews who were killing the Lord’s Prophets one after another for daring to guide them to the right path) devised a plan (seeking for his death sentence through the Romans) and God devised a plan of His Own (condemning the Jews to the misery till the Day of Resurrection.) None can atop the Lord’s plan
And the unbelievers plotted and planned. God also planned. And God is the best of planners
And they schemed and Allah schemed, but Allah is the best of schemers.
But they (the Jews) were crafty, and God was crafty, for God is the best of crafty ones
And the disbelievers conspired (to kill Eisa ), and Allah covertly planned to destroy them; and Allah is the best of secret planners
And they devised a plan and Allah devised a plan and Allah is the best of the planners.
And the Jews devised a stratagem against him; but God devised a stratagem against them; and God is the best deviser of stratagems
But they (the Jews or unbelievers) schemed, and Allah schemed, for Allah is the best of schemers
They devised, and Allah devised. And Allah is the Best Devisor
And the Jews plotted, and God plotted: But of those who plot is God the best
And they plotted (against Iesa) and Allah plotted (to protect him). And Allah is the Best of planners
And they planned and God planned. And God is Best of the ones who plan.
(The unbelievers) planned, and Allah planned. Allah is the best planner.
The unbelievers among the children of Israel plotted against Jesus and Allah also devised a plan to raise him up, and Allah is the best in planning
Then they schemed (against the Messiah), and Allah countered their schemes by schemes of His own. Allah is the best of schemers
And (the Jews) planned and Allah (also) planned. And Allah is the best of planners
So they planned and Allah planned (too) and Allah is the Best of planners.
And they planned, and Allah planned. And Allah is the best of planners
Then, the disbelieving (Jews) conspired secretly (to execute ‘Isa [Jesus]), but Allah covertly designed His plan (to safeguard ‘Isa [Jesus]). And Allah is the Best of secret planners
And they schemed and God schemed, but God is the best schemer
And they schemed and God schemed, but God is the best schemer.
And they schemed and God schemed, but God is the best schemer.
And they cheated/deceived and God cheated/deceived, and God (is) the best (of) the cheaters/deceivers
And the unbelievers schemed [against Jesus]; but God brought their scheming to nought: for God is above all schemers
And they schemed, and Allah schemed, and Allah is The Most Charitable of schemers
And they (the disbelievers) schemed, and Allah schemed (against them): and Allah is the best of schemers
The unbelievers plotted and God planned, but God is a much better planner
They (the opponents of ‘Isa ) devised a plan, and Allah devised a plan. And Allah is the best of all planners
(The impious) hatched a plot (to murder ‘Jesus son of Mary’); but Allâh had a different plan for him. Allâh is the best One in setting up a plan.
They _ (the unbelievers, the children of Israel) _ hatched a scheme (to kill Jesus), and Allah put His (own) plan into action. Allah is absolutely the very Best of the planners
(The impious) hatched a plot (to murder Jesus). But Allâh had a different plan for him. For Allâh is the Best One in setting up a plan.
And the unbelievers among Ahl al-Kitab with cleverness had recourse to stratagem yet in His plan, Allah also had recourse to stratagem, and who can gain advantage on Allah
The hypocrites among the Israelites plotted, and Allah prepared a counterplan. Allah is the Best of the planners.
And the disbelievers made a plan ˹against Jesus˺, but Allah also planned—and Allah is the best of planners.
And they schemed and Allah schemed, and Allah is the best of schemers.
They contrived, and God contrived; God is the supreme Contriver
They plotted and schemed, but so did GOD, and GOD is the best schemer.
And they [the unbelievers] plotted [against Jesus] but God caused their schemes to fail, for God is the best of all plotters.
And they [the unbelievers] plotted [against Jesus], but God caused their schemes to fail, for God is the best of all plotters.
And they guiled (Against Jesus), and Allah guiled; but Allah is the best of those who guile (In goodness).
And they devised, and Allah devised, and Allah is the best devisers.
They schemed, and God also schemed. God is the best of schemers.
The opponents made some plans, but so did Allah. And Allah is the Virtuous of planners. (They schemed to arrest and crucify Jesus but Allah assured him)
And they planned and Allah (also) planned, and Allah is the best of planners
And Jesus's enemies planned and ALLAH also planned, and ALLAH is the Best of Planners
And they plotted, and God plotted. And God is the best of plotters
And (the unbelievers) plotted and planned, and Allah also planned, and Allah is the best of planners
They planned, and God planned. But God is the best of planners.
They planned, and God planned; but God is the Best of planners.
And the disbelievers planned, but Allah planned. And Allah is the best of planners
And they plotted, and God plotted, and God is the best of plotters.
And (the unbelievers) plotted and planned, and God too planned, and the best of planners is God
And (the unbelievers) plotted and planned, and Allah too planned, and the best of planners is Allah
6
Jesus Cleared of False Charges
إِذۡ قَالَ ٱللَّهُ یَـٰعِیسَىٰۤ إِنِّی مُتَوَفِّیكَ وَرَافِعُكَ إِلَیَّ وَمُطَهِّرُكَ مِنَ ٱلَّذِینَ كَفَرُوا۟ وَجَاعِلُ ٱلَّذِینَ ٱتَّبَعُوكَ فَوۡقَ ٱلَّذِینَ كَفَرُوۤا۟ إِلَىٰ یَوۡمِ ٱلۡقِیَـٰمَةِۖ ثُمَّ إِلَیَّ مَرۡجِعُكُمۡ فَأَحۡكُمُ بَیۡنَكُمۡ فِیمَا كُنتُمۡ فِیهِ تَخۡتَلِفُونَ ٥٥
God said, ‘Jesus, I will take you back and raise you up to Me: I will purify you of the disbelievers. To the Day of Resurrection I will make those who follow you superior to those who disbelieved. Then you will all return to Me and I will judge between you regarding your differences
And (remember) when Allah said: “O Jesus! I will take you, will raise you to Me, will purify you (of the statement that Jesus is Allah’s son) of those who disbelieve, and I will make those who follow you superior to those who disbelieve till the Day of Resurrection. Then you will return to Me and I will judge between you in which you used to dispute
Recall what time Allah said: O 'Isa! verily I shall make thee die, and am lifting thee to myself and am purifying thee from those who disbelieve, and shall place those who follow thee above those who disbelieve until the Day of Resurrection; thereafter unto Me shall be the return of you all, then I shall judge between you of that wherein ye were wont to differ
When God said: "O Jesus, I will take you to Myself and exalt you, and rid you of the infidels, and hold those who follow you above those who disbelieve till the Day of Resurrection. You have then to come back to Me when I will judge between you in what you were at variance."
And recall when Allah had said, “I’m going to cause you to die (that is, they will not be able to assassinate you through their secret schemes, I will cause you to die when your time comes)... I’m going to raise you to myself (enable you to experience the supremacy of your essence); I’m going to purify you by removing you from among the deniers of the reality (disbelievers) and until Doomsday I’m going to place those who follow you above those who deny the reality. In the end, your return is to Me. I will judge on matters over which you differed between each other.”
When Allah said, ´´Isa, I will take you back and raise you up to Me and purify you of those who are kafir. And I will place the people who follow you above those who are kafir until the Day of Rising. Then you will all return to Me, and I will judge between you regarding the things about which you differed.
When Allah said, ‘O Jesus, I shall take you[r soul], and I shall raise you up toward Myself, and I shall clear you of [the calumnies of] the faithless, and I shall set those who follow you above the faithless until the Day of Resurrection. Then to Me will be your return, whereat I will judge between you concerning that about which you used to differ
(It was part of His countering their scheme) when God said: "Jesus, (as your mission has ended) I will take you back (to Myself) and raise you up to Myself, and will purify you of (the groundless slanders of) those who disbelieve, and set your followers above those who disbelieve until the Day of Resurrection. Then to Me you will all return, and I will judge between you concerning all that on which you were used to differ
(Recall the time) when Allah said, `O Jesus! I will cause you to die a natural death, and will exalt you to Myself and I will clear you of the unchaste accusations of those who disbelieve. I am going to make your followers prevail over the disbelievers till the Day of Resurrection, then to Me (O people!) shall be your return, and I will judge all your differences
When God said, 'Jesus, I will take thee to Me and will raise thee to Me and I will purify thee of those who believe not. I will set thy followers above the unbelievers till the Resurrection Day. Then unto Me shall you return, and I will decide between you, as to what you were at variance on
(Remember) when God said: “Jesus, I make you die, and bring you up to Me, and cleanse you from those who disbelieve, and make those who follow you above those who disbelieve until the Resurrection Day. Then, your return is to Me, and I judge between you in what you used to disagree.”
God then said: “O Jesus, I am recalling you from your mission (as these people do not deserve my favor) and summon you to myself and disinfect you from the attack of the disbelievers. I will give superiority to those who followed you (Christians) over those who rejected you (the Jews) until the Day of Resurrection. Then You will all return to me so that I judge about what you were disputing over.”
Behold, God said, “O Jesus, I will take you and raise you to Myself, and clear you of those who do blaspheme. I will make those who follow you superior to those who do not believe, to the Day of Resurrection. Then you will all return to Me, and I will judge between you concerning the matters that you dispute
As Allah said, “O Jesus, I am taking you back and raising you to Me and cleansing you of those who denied, and I am making those who follow you superior to those who denied until the Day of Resurrection. Then to Me is yourpl return, then I will judge between you regarding whatever you used to differ over.
When God said, 'O Jesus! I will make Thee die and take Thee up again to me and will clear thee of those who misbelieve, and will make those who follow thee above those who misbelieve, at the day of judgment, then to me is your return. I will decide between you concerning that wherein ye disagree
Remember when Allah said, “O Eisa! I will keep you alive till your full age, and raise you towards Me, and cleanse you of the disbelievers and give your followers dominance over the disbelievers until the Day of Resurrection; then you will all return to Me, so I shall judge between you concerning the matter in which you dispute.”
When Allah said, “O Jesus! Truly I am going to take your soul and raise you unto Me and cleanse you from those who have disbelieved and [I am] going to make those who follow you above those who disbelieve until the day of resurrection. Then unto Me is your place of return. Then I will judge between you in all that in which you used to disagree.”
When God said, O Jesus, verily I will cause thee to die, and I will take thee up unto me, and I will deliver thee from the unbelievers; and I will place those who follow thee, above the unbelievers, until the day of resurrection: Then unto me shall ye return, and I will judge between you of that concerning which ye disagree
Behold! Allah said, "O Jesus! I will take you and raise you up to Myself, and will cleanse you (of the falsehoods) of those who disbelieve, and will set those who follow you above the faithless until the Day of Resurrection. Then unto Me is your ret
Allah said: ' (Prophet) Jesus, I will take you to Me and will raise you to Me, and I will purify you from those who disbelieve. I will make your followers (who died before Prophet Muhammad) above those who disbelieve till the Day of Resurrection. Then, to Me you shall all return, and I shall judge between you as to that you were at variance
Remember when God said, "O Jesus! verily I will cause thee to die, and will take thee up to myself and deliver thee from those who believe not; and I will place those who follow thee above those who believe not, until the day of resurrection. Then, to me is your return, and wherein ye differ will I decide between you
Behold! Allah said: “O Iesa! Certainly I am the Giver of death to you and the Raiser of you towards Me and the Protector to you against those who rejected (you), and the Maintainer of those who have followed you above and higher to those who have rejected (you) — till the Day of Resurrection. Afterwards, towards Me is your returning place, then I will pronounce judgement between you people in whatever you used to create differences of opinion
Mention when God said: O Jesus! I will be One Who Gathers thee and One Who Elevates thee to Myself and One Who Purifies thee from those who were ungrateful, and One Who Makes those who followed thee above those who were ungrateful until the Day of Resurrection. Again, you will return to Me. Then, I will give judgment between you about what you had been at variance in it.
Allah said, “O Jesus, I am taking you and then raising you to Me. I will vindicate you [of the false accusations] from the blasphemers. On the Day of Resurrection, I will declare your followers superior over the unbelievers. On that day, you [all humanity] will return to Me. I will judge among you concerning the matters about which you dispute.”
Allah said: "O Jesus! I am going to recall you (from your mission) and raise you up to Myself. I will clean you of those who rejected you and exalt your followers above the unbelievers until the Day of Resurrection; then to Me shall be your return and I shall judge those matters in which you have been disputing
(And it was part of His scheme) when Allah said: ´O Jesus! I will recall you and raise you up to Me and will purify you (of the company) of those who disbelieve, and will set your followers above the unbelievers till the Day of Resurrection. Then to Me you shall return, and I will judge between you regarding what you differed
When Allah said: O Jesus, I will cause thee to die and exalt thee in My presence and clear thee of those who disbelieve and make those who follow thee above those who disbelieve to the day of Resurrection. Then to Me is your return, so I shall decide between you concerning that wherein you differ
When Allah said, "O Isa ! I will take you back and raise you towards Myself and clean you from those who do not believe; and towards the day of resurrection, I will make those who follow you, above those who do not believe, then towards Me you will all return then I will judge between you in (matters) in which you disagreed.
When Allah said: "O Jesus! I am indeed going to make you die and raise you up to Me. And I will cleanse you of what those who suppress the Truth say about you. And I will make those who follow you surpass those who suppress the Truth, towards the Day of Resurrection.And then to Me shall be the return of you all. Then I shall judge between you on matters which you have been disputing."
When Allah said: ‘O ‘Isa (Jesus), I will surely bring your term of life to completion; and I am about to lift you towards Myself (in the heavens), and deliver you from the disbelievers, and exalt your followers above (these) disbelievers till the Day of Resurrection. Then to Me you all have to return. So I shall judge between you in the matters about which you used to dispute.
God said: "O Jesus, I will let you die, and raise you to Me, and cleanse you of those who have rejected, and make those who have followed you above those who rejected until the Day of Resurrection; then to Me is your return so I will judge between all of you in what it was that you disputed."
For God said: "O Jesus, I will terminate your life, and raise you to Me, and cleanse you of those who have rejected, and make those who have followed you above those who have rejected until the Day of Resurrection. Then to Me is your return, all of you,so I will judge between you in what it was that you disputed."
For God said: "O Jesus, I will terminate your life, and raise you to Me, and purify you of those who have rejected, and make those who have followed you above those who have rejected until the Day of Resurrection. Then to Me is your return, all of you, so I will judge between you in what it was that you disputed."
When God said: "You Jesus I am, I am making you die and raising you to Me and purifying you from those who disbelieved, and making those who followed you above those who disbelieved to the Resurrection Day, then to Me (is) your return, so I judge/rule between you in what, you were in it differing
Lo! God said: "O Jesus! Verily, I shall cause thee to die, and shall exalt thee unto Me, and cleanse thee of [the presence of] those who are bent on denying the truth; and I shall place those who follow thee [far] above those who are bent on denying the truth, unto the Day of Resurrection. In the end, unto Me you all must return, and I shall judge between you with regard to all on which you were wont to differ
As Allah said, "O Isa, (Jesus) surely I am taking you up to Me, and I am raising you up to Me, and I am purifying you of the ones who have disbelieved. And I am making the ones who have closely followed you above the ones who have disbelieved until the Day of the Resurrection. Thereafter to Me will be your return; so I will judge between you as to whatever you used to differ in
(And remember) when Allah said: O Jesus! Lo! I am gathering thee and causing thee to ascend unto Me, and am cleansing thee of those who disbelieve and am setting those who follow thee above those who disbelieve until the Day of Resurrection. Then unto Me ye will (all) return, and I shall judge between you as to that wherein ye used to differ
He told Jesus, "I will save you from your enemies, raise you to Myself, keep you clean from the association with the disbelievers, and give superiority to your followers over the unbelievers until the Day of Judgment. On that day you will all return to Me and I shall resolve your dispute
When Allah said: .O ‘Isa , I am to take you in full and to raise you towards Myself, and to cleanse you of those who disbelieve, and to place those who follow you above those who disbelieve up to the Day of Doom. Then to Me is your return, whereupon I shall judge between you in that over which you have differed
Behold! Allâh said: "O’ ‘Jesus’, indeed I will take you and raise you to Myself, purifying you from (the blasphemy) of those who excessively indulge in disbelief; and I will make those who follow you (in submission to Allâh alone) superior over those who fall into disbelief until the ‘Day of Resurrection’. Then you are all bound to return unto Me, and then I will judge between you concerning that in which you used to differ.
(Remember) when Allah said, "Oh Jesus, I am certainly going to recall (and receive) you, and raise you towards Myself. I will rid you of (the filthy environment and) those who disbelieve (in you). Until the Day of Judgment, I will place those who follow you over and above those who disbelieve (in you). Eventually, towards Me you will all return. Then, I will decide and settle all matters of dispute between you."
Behold! Allâh said: "O’ Jesus, indeed I will take and raise you to Myself, purifying you from (the blasphemy) of those who have no tendency to live by Faith. And I will make those who follow you (in submission to Me) superior over those who have no tendency to live by Faith until the Day of Resurrection. Then you are all bound to return to Me, and then I will judge between you concerning that in which you were inclined to differ”.
There and then said Allah to ‘Isa, "O ‘Isa, I am ordaining that you depart from this life. I am taking you up to My August presence and ridding you of the troublesome blasphemers among your contemporaries and out of harm's way. I am raising those who recognized your mission and accepted your apostleship to higher ranks and exalting them in dignity and power above those who denied you till the Day of Resurrection when to Me shall all of you return. Then I will judge between you on the strained points of dispute upon which the whole unreasoning turned"
Remember when Allah said: “Isa, I will receive you, then raise you up to Me, and I will acquit you of all the charges invented by those who deny the truth. I will place your followers above those who denied the truth until the Day of Judgement; but for now you shall return to Me, and I will make judgement about their differences concerning you.
˹Remember˺ when Allah said, “O Jesus! I will take you and raise you up to Myself. I will deliver you from those who disbelieve, and elevate your followers above the disbelievers until the Day of Judgment. Then to Me you will ˹all˺ return, and I will settle all your disputes.
When Allah said: "O ´Isa (Jesus), I will take you away and raise you to Myself and purify you and make those who follow you above those who reject (the truth) until the day of resurrection, then your return will be to Me and I will judge between you with regard to what you used to differ in.
God said: ‘Jesus, I am about to claim you back and lift you up to Me. I shall cleanse you of the unbelievers and exalt your followers above them till the Day of Resurrection. Then to Me you shall all return and I shall judge your dissensions
Thus, GOD said, "O Jesus, I am terminating your life, raising you to Me, and ridding you of the disbelievers. I will exalt those who follow you above those who disbelieve, till the Day of Resurrection. Then to Me is the ultimate destiny of all of you, then I will judge among you regarding your disputes.
God said, "Jesus, I will cause you to die and raise you up to me, and purify you from those who denied the truth, and I will exalt your followers over those who deny you until the Resurrection Day. Then you all will return to me, and I will judge between you in matters about which you disagree.
God said, “Jesus, I will cause you to die and raise you up to me, and purify you from those who denied the truth, and I will exalt your followers over those who deny you until the Resurrection Day. Then you all will return to me, and I will judge between you in matters about which you disagree.
When Allah said, “O Jesus, I am expiring you, and raising you to Me, and pure you from those who disbelieved. And I will set up those who followed you superior above those who disbelieved, until The Resurrection Day. Then to Me is your return; so, I will judge between you in what you were differing in.
(Remember) when Allah said: ' O' Jesus! I will take you and raise you up to Myself and purify you of those who disbelieve and place those who follow you above those who disbelieve until the Day of Judgement Then, unto Me shall be your return and I shall judge between you as to that therein you used to differ
God said: “Jesus, I shall gather you and cause you to ascend to Me, and I shall cleanse you of those who disbelieve, and I shall place those who follow you above those who disbelieve until the Day of Resurrection. Then to Me you shall all return, and I shall judge between you with regard to everything on which you used to differ.
"O Jesus! I will cause you to die of natural causes and I will exalt you in honor in My Court and I will clear you of the slander of the disbelievers. I will cause those who truly follow you to dominate the rejecters until the Day of Resurrection. Eventually, all of you will return to Me, then I will judge among you about what you used to differ."
And when Allah said: O Isa, I am going to terminate the period of your stay (on earth) and cause you to ascend unto Me and purify you of those who disbelieve and make those who follow you above those who disbelieve to the day of resurrection; then to Me shall be your return, so l will decide between you concerning that in which you differed
Remember the time when ALLAH said' `O Jesus, I will cause thee to die a natural death and will raise thee to Myself, and will clear thee of the charges of those who disbelieve, and will exalt those who follow thee above those who disbelieve, until the Day of Resurrection; then to ME shall be your return, and I will judge between you concerning that wherein you differ
when He said, “O Jesus, I shall take thee and raise thee unto Me, and purify thee of those who disbelieved, and place those who followed thee above those who disbelieved, until the Day of Resurrection. Then unto Me is your return, and I shall judge between you concerning that wherein you used to differ
And (remember) when Allah said: "O Isa, (Jesus)! I will take you and raise you to Myself and clear you (of the lies) of those who blaspheme; And I will make those who follow you above those who reject faith, to the Day of Judgment: Then shall you all return to me, and I will judge between you of the matters in which you dispute
God said, “O Jesus, I am concluding your life, elevating you to Myself, and purifying you from those who disbelieve. I will position those who follow you above those who disbelieve, until Resurrection Day. Then, to Me is your return, and I will arbitrate among you regarding your disputes.
God said, 'O Jesus, I am terminating your life, and raising you to Me, and clearing you of those who disbelieve. And I will make those who follow you superior to those who disbelieve, until the Day of Resurrection. Then to Me is your return; then I will judge between you regarding what you were disputing
[Mention] when Allah said, "O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve and make those who follow you [in submission to Allah alone] superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ
And when God said, 'O Jesus! Indeed, I will make you die and raise you to me and purify you of those who disbelieved, and make those who followed you above those who disbelieved to the Day of Resurrection, then to Me is your return. And I will judge between you concerning that in which you were disagreeing.
Behold! God said: "O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute
Behold! Allah said: "O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute
فَأَمَّا ٱلَّذِینَ كَفَرُوا۟ فَأُعَذِّبُهُمۡ عَذَابࣰا شَدِیدࣰا فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِ وَمَا لَهُم مِّن نَّـٰصِرِینَ ٥٦
I will make the disbelievers suffer severely in this world and the next; no one will help them.’
As to those who disbelieve, I will punish them with severe punishment in this world and in the Hereafter, and they will have no helpers
Then as for those who disbelieved I shall torment them with a severe torment in the world and the Hereafter, nor shall have they any helpers
Those who are infidels will surely receive severe punishment both in this world and the next; and none will they have to help (or save) them
“But as for those who deny the reality, I will subject them to severe suffering both in this world and the eternal life to come. And they will have no helpers.”
As for those who are kafir, I will punish them with a harsh punishment in this world and the Next World. They will have no helpers.´
As for the faithless, I will punish them with a severe punishment in the world and the Hereafter; and they will have no helpers.’
"As for those who disbelieve, I will punish them with a severe punishment in the world and the Hereafter; and they will have no helpers (against My punishment)
`Then as for those who disbelieve I will punish them sternly in this world and in the Hereafter and they shall have no helpers
As for the unbelievers, I will chastise them with a terrible chastisement in this world and the next; they shall have no helpers.
As for those who disbelieve, I punish them severely in this world and in the Hereafter, and they have no helpers.
As to those who chose the disbelief, they will be harshly punished in this world as well as in Hereafter for their attitude and they will not find anyone to help them
“As for those who do not believe, I will punish them with a severe punishment in the present and in the hereafter, nor will they have anyone to help.
So as for those who have denied—I will punish them with a severe punishment in the Earlier (Life) and the Hereafter, and for them there are no helpers.
And as for those who misbelieve, I will punish them with grievous punishment in this world and the next, and they shall have none to help them.
“So I shall mete a severe punishment to those who disbelieve, in this world and in the Hereafter; and they will not have any supporters.”
"As for those who disbelieve, I will surely punish them a formidable punishment in this world and in the hereafter and there will be no helpers for them.”
Moreover, as for the infidels, I will punish them with a grievous punishment in this world, and in that which is to come; and there shall be none to help them
And as for those who disbelieve, I will punish them with grievous punishment in this world and the next, and they shall have none to help them."
As for those who disbelieve, I will sternly punish them in this world and in the Everlasting Life, there shall be none to help them
And as to those who believe not, I will chastise them with a terrible chastisement in this world and in the next; and none shall they have to help them."
Then as to those who disbelieved, so I will punish them with a severe punishment in this world and the Hereafter; and not for them (is available anyone) from the helpers.”
So as for those who were ungrateful, then, I will punish them with a severe punishment in the present and the world to come. And for them there is no one who helps.
As for the unbelievers, I will cause them to suffer a terrible punishment in this world and in the hereafter. They will have no helpers.
Those who are unbelievers will be punished with severe punishment in this world and the Hereafter; they shall have no helpers
As for those who disbelieved, I shall punish them with a terrible chastisement in this world and in the Next; and they shall find none to help them
Then as to those who disbelieve, I shall chastise them with severe chastisement in this world and the Hereafter, and they will have no helpers
Then as for those who do not believe, I will punish them with a severe punishment in the world and the hereafter and for them there will be no helpers." and the hereafter and for them there will be no helpers."
"So I punish, with severe punishment in this world and the Hereafter, those who suppress the Truth. And they shall have none to help them."
As for those who disbelieved, I shall give them severe punishment (both) in this world and in the Hereafter, and they shall have no helpers
"As for those who have rejected, I will punish them severely in this world and in the Hereafter, they will have no supporters."
"As for those who have rejected, I will punish them severely in this world and in the Hereafter, they will have no supporters."
As for those who have rejected, I will punish them severely in this world and in the Hereafter, they will have no supporters.
So but those who disbelieved, so I torture them, a strong (severe) torture in the present world/near and the end (other life), and (there are) nothing for them from victoriors/saviors
"And as for those who are bent on denying the truth, I shall cause them to suffer a suffering severe in this world and in the life to come, and they shall have none to succour them
So, as for the ones who have disbelieved, then I will torment them a strict torment in the present (life) (Literally: the lowly "life", i.e., the truth) and the Hereafter; and in no way will they have any vindicators."
As for those who disbelieve I shall chastise them with a heavy chastisement in the world and the Hereafter; and they will have no helpers
I shall sternly punish the unbelievers in this life and in the life to come and no one will help them
As for those who disbelieve, I shall punish them a severe punishment in this world and in the Hereafter; and for them there are no helpers
As for those who excessively indulge in disbelief (in Allâh) - I will chastise them with an extremely severe punishment in this ‘worldly life’ and the ‘Hereafter’. There will be none to give them help.
In the life of this world as well as the life to come, I will inflict a severe torment upon those who disbelieve. They will have no helper
As for those who persistently refuse to Yield to the Truth, I will chastise them with an extremely severe punishment in this worldly life, as well as in the Hereafter. And they will have no helpers.
There and then I shall put to the torment those who did not believe in the truths of religion as contained in Allah’s authentic and authoritative Books; who did not justify faith as a conviction operative on their character and will, nor did they have spiritual apprehension of divine truths; they shall suffer a condign punishment here and Hereafter, and no one shall afford them help
The deniers, I will punish them severely in this world and the Hereafter, and they will have no helpers.”
As for those who disbelieve, I will subject them to a severe punishment in this life and the Hereafter, and they will have no helpers.
As for those who reject (the truth), I will punish them with a severe punishment in the world and the hereafter and they will have no helpers.
To the unbelievers I shall mete out grievous punishment in this world and in the world to come: there shall be none to help them
"As for those who disbelieve, I will commit them to painful retribution in this world, and in the Hereafter. They will have no helpers."
"But I will severely punish the unbelievers both in this world and the Hereafter, and they will have no one to help them."
“But I will severely punish the unbelievers both in this world and the Hereafter, and they will have no one to help them.”
So as for those who disbelieved, so I will torture them with a severe torment, in the Dunya (This world or life) and the hereafter, and none for them from supporters.
And as to those who disbelieve, I will chastise them with a severe chastisement in this world and the Hereafter, and they will have no helpers
“As for those who disbelieve, I shall inflict on them severe suffering in this world and in the life to come; and they shall have none to help them.
Those who fail to understand and accept the Divine Laws operative in the Universe, My Law of Requital will cause them to suffer in this world and in the Hereafter. There is no help and there are no helpers for people contrary to these Laws
Then as to those who disbelieve, I will chastise them with severe chastisement in this world and the hereafter, and they shall have no helpers
`Then as for those who disbelieve, I will punish them with a severe punishment in this world and in the next, and they shall have no helpers;
And as for those who disbelieve, I shall punish them with a severe punishment in this world and the Hereafter; and they shall have no helpers
"For those who reject faith and disbelieve, I will punish them with terrible pain in this world and in the Hereafter, and they will not have anyone to help
As for those who disbelieve, I will punish them severely in this world and the Hereafter, and they will have no helpers.
As for those who disbelieve, I will punish them with a severe punishment, in this world and the next, and they will have no helpers
And as for those who disbelieved, I will punish them with a severe punishment in this world and the Hereafter, and they will have no helpers."
And as for those who disbelieve, then I will punish them with grievous punishment in the world and the hereafter, and they shall have no helpers.'
"As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help."
"As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help."
وَأَمَّا ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فَیُوَفِّیهِمۡ أُجُورَهُمۡۗ وَٱللَّهُ لَا یُحِبُّ ٱلظَّـٰلِمِینَ ٥٧
God will pay those who believe and do good deeds their reward in full; God does not love evildoers
And as for those who believe (in the Oneness of Allah) and do righteous deeds, Allah will grant them their reward in full. And Allah does not like the wrongdoers.”
And as for those who believed and worked righteous works, He shall repay them their hires in full, and Allah loveth not the wrong-doers
But those who believe and do good deeds shall be given their recompense in full; but God does not love the unjust
And those who believed in ‘their essential reality’ and engaged in the necessary practices, the results of their work will be given to them in full. Allah does not like the wrongdoers!
As for those who have iman and do right actions, We will pay them their wages in full. Allah does not love wrongdoers.
But as for those who have faith and do righteous deeds, He will pay them in full their rewards, and Allah does not like the wrongdoers
"As for those who believe and do good, righteous deeds, He will pay their rewards in full. God does not love the wrongdoers (and Himself never does wrong)."
`As for those who believe and do deeds of righteousness, He will pay them their rewards in full. Allah loves not the unjust.
But as for the believers, who do deeds of righteousness, He will pay them in full their wages: and God loves not the evildoers
And as for those who believe and do good, He will pay back their reward (in full). God does not like the wrongdoers.
As to those who chose to belief and dedicate themselves to do good, their reward will not be spoiled. God does not love [only those who are] unjust people
“As for those who believe and work righteousness, God will pay them their reward. But God does not love those who do wrong.
And as for those who have attained faith and have done righteous deeds—He will render to them their rewards in full, for Allah does not love the unjust.”
But as for those who believe and do what is right, He will pay them their reward, for God loves not the unjust
“And for those who believed and did good deeds, Allah will give them their full reward; and Allah does not like the unjust.”
And as for those who believe and work the righteous deeds, He will surely give them their reward in full, for Allah loves not those who wrong their own souls.
But they who believe, and do that which is right, he shall give them their reward; for God loveth not the wicked doers
But as for those who believe and do good works, He will pay them their wages in full, for Allah loves not the wrongdoers (or unjust)
As for those who believe and do good works, He will pay them their wages in full. Allah does not love the harmdoers
But as to those who believe, and do the things that are right, He will pay them their recompense. God loveth not the doers of evil
Then as to those who have Believed and have done righteous deeds, so He will pay them in full their rewards. And Allah does not like the transgressors
And to those who believed and did as the ones in accord with morality, We will pay them their account with full compensation. And God loves not the ones who are unjust.
As for the believers who live righteously, He will grant their reward in full. Allah does not love the [unrepentant] sinners.
As for those who believe and do good deeds, Allah will pay them their full reward. Allah does not love the transgressors."
But those who believe and do righteous deeds, He will reward them in full. Allah does not love the unjust.´
And as to those who believe and do good deeds, He will pay them fully their rewards. And Allah loves not the unjust
And as for those who believe and do righteous works, He will give them their rewards in full, and Allah does not like those who are unjust.
"And as for those who believe and do good deeds, He will pay them their full rewards. And Allah does not love the transgressors."
And those who believed and did pious deeds, (Allah) shall reward them in full. And Allah does not like the wrongdoers
"And as for those who believed and did good works, God will pay them their reward; God does not like the wicked."
"And as for those who have believed and have done good works, We will pay them their recompense; God does not love the wicked."
And as for those who believe and have done good works, We will pay them their recompense; God does not like the wicked.
And but those who believed and did the correct/righteous deeds, so He fulfills/completes (to) them their rewards , and God does not love/like the unjust/oppressive
whereas unto those who attain to faith and do good works He will grant their reward in full: for God does not love evildoers."
And as for the ones who have believed and done deeds of righteousness, then He will pay them in full their rewards, and Allah does not love the unjust
And as for those who believe and do good works, He will pay them their wages in full. Allah loveth not wrong-doers
However, to the righteously striving believers I shall give their reward in full measure." God does not love the unjust
As for those who believe and do good deeds, He (Allah) will give them their rewards in full. Allah does not like transgressors
But for those who adhere firmly to Islamic monotheism and do righteous acts (in this ‘worldly life’)- Allâh will pay them their reward in full. Allâh demonstrate not his own love for those who are grossly unfair and morally wrong.
And He will award the due rewards to, and compensate to the full extent, (all) those who believe (in Him) and do the righteous acts. And Allah does not like the evildoers
But for those who live by Faith and strive to do righteous acts (in this worldly life), Allâh will pay them their reward in full. And Allâh does not demonstrate His own love for those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
But those who justified faith as a conviction operative on their character and will and whose hearts had been impressed with the image of religious and spiritual virtues and whose deeds impressed with wisdom and piety, shall Allah reward them with what is generously commensurate with their pious deeds. Allah detests those who are wrongful of actions
The believers who do righteous deeds, He will reward them in full, but Allah dislikes the wrongdoers.
And as for those who believe and do good, they will be rewarded in full. And Allah does not like the wrongdoers.”
And as for those who believe and do good work, they will be given their reward. Allah does not love the wrongdoers."
As for those that have faith and do good works, He will give them their reward in full. God does not love the wrongdoers.‘
As for those who believe and lead a righteous life, He will fully recompense them. GOD does not love the unjust.
As for the believers who do righteous deeds, God will pay them in full. God does not love the unjust.
As for the believers who do righteous deeds, God will pay them in full. God does not love the unjust.
And as for those who believed and worked the righteous deeds, so He will fulfill their wages. And Allah does not love the oppressors.”
And as to those who believe and do righteous works, He will pay them their rewards (fully) and Allah does not love the unjust
But to those who believe and do good works, He will grant their reward in full. God does not love the wrongdoers.
Those who practically believe in Divine Laws and help people, He pays their wages in full. Allah does not love those who displace reality with conjecture
And as to those who believe and do good deeds, He will pay them fully their rewards; and Allah does not love the unjust
`And as for those who believe and do good works, HE will give them their full rewards. And ALLAH loves not the wrongdoers.
And as for those who believe and perform righteous deeds, He shall pay them their rewards in full. And God loves not the wrongdoers.
"And for those who believe and work righteousness, Allah will pay them their reward in full; But Allah does not love those who do wrong
However, for those who believe and do righteous deeds, He will reward them fully. God doesn’t love the unjust.”
And as for those who believe and do good works, He will give them their rewards in full. God does not love the unjust.'
But as for those who believed and did righteous deeds, He will give them in full their rewards, and Allah does not like the wrongdoers
And as for those who believe and do good works, then He will pay them their reward in full. And God does not love the wrongdoers.
"As to those who believe and work righteousness, God will pay them (in full) their reward; but God loveth not those who do wrong."
"As to those who believe and work righteousness, Allah will pay them (in full) their reward; but Allah loveth not those who do wrong."
ذَ ٰلِكَ نَتۡلُوهُ عَلَیۡكَ مِنَ ٱلۡءَایَـٰتِ وَٱلذِّكۡرِ ٱلۡحَكِیمِ ٥٨
We relate to you [Muhammad] this revelation, a decisive statement
This is what We recite to you (O Muhammad) of the Verses and the wise reminder (the Qur’an).
This which we recite unto thee is of the signs and of the wise admonition
These verses that We read to you are signs and reminder full of wisdom
This knowledge contains signs (pertaining to past events that are unknown to you) and wise remembrance (revealing the wisdom of those events).
That is what We recite to you of the Signs and the wise Reminder.
These that We recite to you are from the signs and the Wise Reminder
Thus (O Messenger,) all this that We recite to you consists of Revelations and is from the Wise Reminder (the Qur’an)
That is what We recite to you; the Messages and the Reminder full of wisdom
This We recite to thee of signs and wise remembrance
This (is what) We read to you from the signs and the wise reminder.
These revelations are being recited to you as a wise reminder
“This is what we rehearse to you of the signs and the message of wisdom.
This is what We read to yousg of the signs and the Wise Reminder.
That is what we recite to thee of the signs and of the wise reminder
These are some verses that We recite to you, and advice full of wisdom
That is what We relate unto you from the signs and from the remembrance most wise.
These signs, and this prudent admonition do we rehearse unto thee
This which We recite unto you is of the Signs (revelations) and of the Wise Reminder (the Message of Wisdom, the Quran)
This, We recite to you of the verses and the Wise Remembrance
These signs, and this wise warning do we rehearse to thee
This (is what) We recite to you of the Verses and the Message full of wisdom
These We recount to thee are of the signs and the wise remembrance.
We recite to you these verses and a wise reminder.
This revelation which We recite to you is full of signs and wise reminders
What We recite to you consists of signs and wise admonition
This We recite to thee of the messages and the Reminder full of wisdom
This (is what) We read to you, from the signs and a wise reminder.
This We recite to you from the signs of and the things about the Wise One
These which We read out to you are signs and the wisdom-laden advice
This We recite to you from the revelation and the wise reminder
This We recite to you from the revelations and the wise reminder.
This We recite to you from the revelations and the wise reminder.
That We read/recited it on you from the signs/verses/evidences and the reminder, the wise/judicious
THIS MESSAGE do We convey unto thee, and this tiding full of wisdom
This We recite to you of the signs and the Wise Remembrance
This (which) We recite unto thee is a revelation and a wise reminder
(Muhammad), what we recite to you are revelations and words of wisdom
This We recite to you of the Verses and the Message that is full of wisdom
What We recite to you, (O’ Muhammad), are ‘Revelations’ and (the Holy Verses of) the Wise ‘Reminder’, (the 'Qur’ān').
What We recite to you is the revelation (from Allah) and the wisdom filled reminder
This is what We recite to you of the Revelation Knowledge and of the Message of wisdom.
Such discourse as We have narrated to you, O Muhammad, is a disclosure of facts and revelations streaming from the Fountainhead the Quran, the sublime source of all manner of wisdom
That is what We recite to you of Our verses from the wise Reminder
We recite ˹all˺ this to you ˹O Prophet˺ as one of the signs and ˹as˺ a wise reminder.
This is what We recite to you from the signs and the wise reminder.
This revelation, and the wise Admonition, We recite to you
These are the revelations that we recite to you, providing a message full of wisdom.
What we are relating to you [Muhammad] are verses and the Wise Reminder [the Qur'an].
What we are relating to you [Muhammad] are verses and the Wise Reminder [the Qur’an].
That is what We recite upon you from the verses and The Wise Reminder.
This We recite unto you of the Signs and the Wise Reminder
“This which We recite to you is a revelation and a wise reminder.â€
(O Messenger) These are the Revelations that We convey to you, a wise Reminder
This We recite to you of the communications and the wise reminder
That is what WE recite unto thee of the Signs and the Reminder, full of Wisdom
This is what We recite unto thee of the signs and the Wise Reminder
"This is what We (repeatedly) recite to you about the Verses and the Message of Wisdom."
These are the verses that We convey to you, and the Wise Reminder.
This is what We recite to you of the Verses and the Wise Reminder
This is what We recite to you, [O Muhammad], of [Our] verses and the precise [and wise] message
That is what We recite to you of the signs and of the wise reminder.
"This is what we rehearse unto thee of the Signs and the Message of Wisdom."
"This is what we rehearse unto thee of the Signs and the Message of Wisdom."
إِنَّ مَثَلَ عِیسَىٰ عِندَ ٱللَّهِ كَمَثَلِ ءَادَمَۖ خَلَقَهُۥ مِن تُرَابࣲ ثُمَّ قَالَ لَهُۥ كُن فَیَكُونُ ٥٩
In God’s eyes Jesus is just like Adam: He created him from dust, said to him, ‘Be’, and he was
Surely, the example of Jesus (born without father) to Allah is like the example of Adam (born without father and mother). He created him from dust, then (He) said to him: "Be!" and he was.
Verily the likeness of 'lsa with Allah is as the likeness of Adam: him He created out of dust, thereafter He said unto him: Be, and lo! he becometh
For God the likeness of Jesus is as that of Adam whom He fashioned out of dust and said "Be" and he was
“Indeed, the formation of Jesus in the sight of Allah is like that of Adam (if the formation of Jesus is like that of Adam, then the formation of Adam is like that of Jesus. This is the angle from which we should approach this topic). He created him from dust, then said to him ‘Be’ and he was (the creation of man by breathing the spirit [the activation of the forces of the Names] into that which is formed by dust – a molecular structure – is the same as breathing the spirit into a molecular structure formed in the mother’s womb).
The likeness of ´Isa in Allah´s sight is the same as Adam. He created him from earth and then He said to him, ´Be!´ and he was.
Indeed the case of Jesus with Allah is like the case of Adam: He created him from dust, then said to him, ‘Be,’ and he was
(The creation of) Jesus in reference to God resembles (the creation of) Adam. He created him from earth, then said He to him, "Be!" and he is
Verily, the case of Jesus is as the case of Adam in the sight of Allah. He fashioned him out of dust, then He said to him,`Be', and he came to be
Truly, the likeness of Jesus, in God's sight, is as Adam's likeness; He created him of dust, then said He unto him, 'Be,' and he was
The example of (creation of) Jesus in God’s view is like Adam, whom He created from dust and then He said to him: “Be” and he was.
The creation of Jesus (being born without the intervention of a male) is like the creation of Adam (who was created without any father.) I (God) created Adam’s body from the dirt and then said: “Be” and here he was
The similitude of Jesus from God is as that of Adam, He created him from dust then said to him: “Be”. And he was
Indeed, the likeness of Jesus with Allah is as the likeness of Adam: He created him from dust, then said to him, “Be,” and so he is.
Verily the likeness of Jesus with God is as the likeness of Adam. He created him from earth, then He said to him BE, and he was;
The example of Eisa with Allah is like that of Adam; He created him (Adam) from clay and then said to him, “Be” - and it thereupon happens
Truly, the likeness of Jesus with Allah is like the likeness of Adam. He created him from dust and then He said unto him, “Be” and it is.
Verily the likeness of Jesus in the sight of God, is as the likeness of Adam: He created him out of the dust, and then said unto him, be; and he was
Verily the likeness of Jesus with Allah is as the likeness of Adam. He created him from earth, then He said to him: BE! And he was
Truly, the likeness of (Prophet) Jesus with Allah, is as the likeness of Adam, He created him from dust then He said to him "Be" and he was
Verily, Jesus is as Adam in the sight of God. He created him of dust: He then said to him, "Be" - and he was
Certainly the similitude of Iesa before Allah is like the example of Adam. He created him from dust, then said to him: “Be" — there he becomes
Truly the parable of Jesus with God is like the parable of Adam. He created him from earth dust. Again, He said to him: Be! Then, he is!
The simile of Jesus, in relation to Allah, is the same as Adam: He created (Adam) from dust, and then He said to him, “Be!” and he was.
In fact, the example of the birth of Jesus ( Jesus) in the sight of Allah is like the example of Adam who had no father and mother, whom He created out of dust, then said to him: "Be" and he was
Surely, in the sight of Allah, the similitude of the creation of Jesus is as the creation of Adam whom He created out of dust, and then said: ´Be´, and he was
The likeness of Jesus with Allah is truly as the likeness of Adam. He created him from dust, then said to him, Be, and he was
The likeness of Isa, with Allah is certainly as the likeness of Adam. (He) proportioned him from the soil, then said to him, "Be," so he was (created).
Indeed, for Allah, the case of Jesus is like the case of Adam whom He created out of dust and then said to him "Be" and he was!
Surely, the example of ‘Isa (Jesus) in the sight of Allah is the same as that of Adam whom He formed from clay, then said (to him): ‘Be.’ And he became
The example of Jesus with God is similar to that of Adam; He created him from dust, then He said to him "Be" and he was
The example of Jesus with God is similar to that of Adam; He created him from dust, then He said to him "Be" and he was.
The example of Jesus with God is similar to that of Adam; He created him from dust, then He said to him "Be" and he was.
That Jesus' example at God (is) as Adam's example, (He) created him from dust/earth then He said to him: "Be." So he became
Verily, in the sight of God, the nature of Jesus is as the nature of Adam, whom He created out of dust and then said unto him, "Be" - and he is
Surely the likeness of Isa (Jesus) in the Providence of Allah is as the likeness of Adam. He Allah) created him of dust, thereafter He said to him, "Be!" so he is (i.e., he was)
Lo! the likeness of Jesus with Allah is as the likeness of Adam. He created him of dust, then He said unto him: Be! and he is
To God the case of Jesus is as that of Adam whom He created from the earth and then said, "Exist," and Adam came into existence
Surely, the case of ‘Isa , in the sight of Allah, is like the case of ‘Edam . He created him from dust, then He said to him, .Be., and he came to be
Indeed, the likeness of ‘Jesus’ in the sight of Allâh is as the likeness of ‘Adam’. He created him from dust, and then said unto him: "Be," consequently, there he was.
Indeed, according to Allah, the matter of (the birth of) Jesus is similar to the example of (the creation of) Adam; He created Adam from dust and said, "Be!" Thus, he became
Indeed, the likeness of Jesus in the sight of Allâh is as the likeness of Adam. He created him from dust, and then said to him: "Be" and there he is.
The example of ‘Isa, as determined by Allah, stood in exact similitude with that of Adam whom He created of dust then ordained that he "Be" and so he was
In the sight of Allah, Isa is like Adam; He created him from dust then said to him “Be!” And he became.
Indeed, the example of Jesus in the sight of Allah is like that of Adam. He created him from dust, then said to him, “Be!” And he was!
The likeness of ´Isa (Jesus) with Allah is as the likeness of Adam: He created him from soil and then said to him: Be - and he is.
Jesus can be compared to Adam in the sight of God. He created him from dust and then said to him: ‘Be,‘ and he was
The example of Jesus, as far as GOD is concerned, is the same as that of Adam; He created him from dust, then said to him, "Be," and he was.
To God, Jesus is like Adam, whom He created from dust, then He told him, "Be!" and he was.
To God, Jesus is like Adam, whom He created from dust, then He told him, “Be!” and he was.
Surely the example of Jesus with Allah is like the example of Adam: He created him from dust, then said to him, “Be,” so he was.
The likeness of Jesus, with Allah, is as the likeness of Adam He created him from dust then He said to him 'BE!' and he 'was'
The case of Jesus in the sight of God is the same as the case of Adam. He created him of dust and then said to him: “Beâ€, and he was.
Verily, with Allah, the example or nature of Jesus is that of Adam (the other humans) who were initially created from dust and then evolved through different stages of life (22:5), (30:20)). He created mankind beginning from hydrated inorganic matter, then He said unto him, "Be! And he is." (The process of procreation of the humans goes on, "IS")
Surely the likeness of Isa is with Allah as the likeness of Adam; He created him from dust, then said to him, Be, and he was
Surely the case of Jesus is like the case of Adam. HE created him out of dust, then he said to him, "Be', and he was
Truly the likeness of Jesus in the sight of God is that of Adam; He created him from dust, then said to him, “Be!” and he was
Truly, before Allah, the similitude of Isa (Jesus) is like that of Adam; He (Allah) created him from dust, then said to him: "Be", and he became
In the sight of God, Jesus is like Adam: He created him from soil, then He said to him, “Be!” and he was.
The likeness of Jesus in God's sight is that of Adam: He created him from dust, then said to him, 'Be,' and he was
Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was
Indeed, the similitude of Jesus with God is as the similitude of Adam. He created him from dust, then He said to him, 'Be,' and he was;
The similitude of Jesus before God is as that of Adam; He created him from dust, then said to him: "Be". And he was
The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was
ٱلۡحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ ٱلۡمُمۡتَرِینَ ٦٠
This is the truth from your Lord, so do not be one of those who doubt
(This is) the truth from your Lord, so don’t be of those who doubt.
This is the truth from thy Lord, wherefore be thou not of those who dubitate
This is the truth from your Lord, so do not be in doubt
This is the Truth from your Rabb, so do not be of those who doubt!
It is the truth from your Lord so do not be among the doubters.
This is the truth from your Lord, so do not be among the skeptics
(As the truth always consists in what your Lord wills and decrees,) so is this the truth from your Lord (in this matter); do not then be, (and you are never expected to be,) of those who doubt
(O reader!) this is the real truth from your Lord, hence do not be of the disputers at all (of the facts)
The truth is of God; be not of the doubters
The truth is from your Lord, so do not have any doubts.
Whatever God reveals is the truth; never doubt the words of your Lord
The truth comes from God alone, so do not be of those who doubt
The truth is from yoursg Lord, so do not be of those who doubt.
the truth from thy Lord, so be thou not of those who are in doubt
O listener! (followers of this Prophet) This is the Truth from your Lord, so never be of those who doubt
The truth is from your Lord. Therefore be not of those who are in confusion.
This is the truth from thy Lord; be not therefore one of those who doubt
This is the truth from your Lord, so be you not of those who are in doubt
The truth is from your Lord, therefore, do not be among the doubters
The truth from thy Lord! Be not thou, therefore, of those who doubt
Al-Haqq (coming) from your Nourisher-Sustainer, so be not of those who doubt
The Truth is from thy Lord, so be not of the ones who contest.
The truth is from your Lord, so do not be among those who doubt.
This is the Truth from your Lord, therefore, do not be of those who doubt it
This is the truth from your Lord; be not, then, among those who doubt
(This is) the truth from thy Lord, so be not of the disputers
(This is) the truth from your Fosterer, so do not be of those who doubt.
The Truth from your Lord! Be not among those, then, who doubt
(Ordained to forewarn the Umma [the Community]:) ‘This is the truth from your Lord, so be not of those who doubt.
The truth is from your Lord, so do not be of those who doubt
The truth is from your Lord, so do not be of those who doubt.
The truth is from your Lord, so do not be of those who doubt.
The truth (is) from your Lord, so do not be from the doubting/arguing
[This is] the truth from thy Sustainer; be not, then, among the doubters
The Truth is from your Lord, so do not be of the constant wranglers
(This is) the truth from thy Lord (O Muhammad), so be not thou of those who waver
(Muhammad, the essence of) the Truth is from your Lord. Never have any doubt about it
The truth is from your Lord. So, do not be of those who doubt
This is the Truth from your Lord, thus, be not among those who harbor doubts.
(This is) the truth (that comes) from your Lord. So, do not be a skeptics
This is the (Absolute) Truth from your Lord. Now, therefore, do not be of those who harbor doubts.
This is the absolute truth, declared in words by Allah, your Creator, therefore, do not let their intentional assertion of what is false make you doubtful and anxious
This is the truth from Your Lord, so listener, don’t be among the doubters
This is the truth from your Lord, so do not be one of those who doubt.
The truth from your Lord, so be not amongst the doubters.
This is the Truth from your Lord: therefore do not doubt it
This is the truth from your Lord; do not harbor any doubts.
This is the Truth from your Lord, so do not doubt.
This is the Truth from your Lord, so do not doubt.
The right is from your Lord, so do not be among the skeptic ones.
(This about Jesus is) the truth from your Lord, therefore be not you of the doubters
This is the truth from your Lord: be not, then, among the doubters.
(O Messenger) This is the Truth from your Lord, so there is no room for you in this matter for argumentation
(This is) the truth from your Lord, so be not of the disputers
This is the truth from thy Lord, so be thou not of those who doubt
The truth is from thy Lord; so be not among the doubters
This is Truth (that comes) from Allah Alone; So be not of those who doubt
This is the truth from your Lord, so don’t be among the doubters.
The truth is from your Lord, so do not be of those who doubt
The truth is from your Lord, so do not be among the doubters
The truth from your Lord, so do not be of those who are in doubt.
The Truth (comes) from God alone; so be not of those who doubt
The Truth (comes) from Allah alone; so be not of those who doubt
فَمَنۡ حَاۤجَّكَ فِیهِ مِنۢ بَعۡدِ مَا جَاۤءَكَ مِنَ ٱلۡعِلۡمِ فَقُلۡ تَعَالَوۡا۟ نَدۡعُ أَبۡنَاۤءَنَا وَأَبۡنَاۤءَكُمۡ وَنِسَاۤءَنَا وَنِسَاۤءَكُمۡ وَأَنفُسَنَا وَأَنفُسَكُمۡ ثُمَّ نَبۡتَهِلۡ فَنَجۡعَل لَّعۡنَتَ ٱللَّهِ عَلَى ٱلۡكَـٰذِبِینَ ٦١
If anyone disputes this with you now that you have been given this knowledge, say, ‘Come, let us gather our sons and your sons, our women and your women, ourselves and yourselves, and let us pray earnestly and invoke God’s rejection on those of us who are lying
Then whoever disputes with you in it (concerning birth of Jesus) after what has come to you of knowledge, say (O Muhammad): “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves: then we pray humbly and we invoke the Curse of Allah upon the liars.”
Wherefore those who contend with thee therein after that which hath come unto thee of the knowledge - say thou: come! let us call our sons and your sons, and our women and your women, and ourselves and yourselves, then let us humbly pray, and invoke the curse of Allah upon the liars
Tell those who dispute this with you even after the knowledge that has reached you: "Come, let us gather our sons and your sons, our women and your women, ourselves and yourselves, and pray and solicit God to condemn those who lie."
Whoever disputes this reality after this knowledge has come to you, say, “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, and pray; may the wrath of Allah be upon those who lie about the reality.”
If anyone argues with you about him after the knowledge that has come to you, say, ´Come then! Let us summon our sons and your sons, our women and your women, ourselves and yourselves. Then let us make earnest supplication and call down the curse of Allah upon the liars.´
Should anyone argue with you concerning him, after the knowledge that has come to you, say, ‘Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call down Allah’s curse upon the liars.’
After the (true) knowledge has come to you, whoever still disputes with you about him (Jesus), say (in challenging them): "Come, then! Let us summon our sons and your sons, and our women and your women, our selves and your selves, and then let us pray and invoke God’s curse upon those who lie."
Now whoso disputes with you in this matter (of Jesus) after there has come to you true knowledge, then say (to him), `Come let us summon our sons and your sons, our women and your women, and our people and your people, then let us pray fervently one against the other and invoke the disapproval of Allah upon the liars.
And whoso disputes with thee concerning him, after the knowledge that has come to thee, say: 'Come now, let us call our sons and your sons, our wives and your wives, our selves and your selves, then let us humbly pray and so lay God's curse upon the ones who lie.
And to anyone who argues with you about it after what came to you of the knowledge, say: “Let us invite our children and your children and our women and your women and ourselves and yourselves, then let us plea and put God’s curse upon the liars.”
Now that the truth has been revealed to you, you may challenge anyone who disputes with you and say: “Let us get together and bring your children and wives with you; then let us ask sincerely our Lord to put a curse on the one who lies.”
If anyone disputes in this matter with you, now that knowledge has come to you say, “Come, let us gather together, our sons and your sons, our women and your women, ourselves and yourselves, then let us earnestly pray, and invoke the curse of God on those who lie.
And if anyone debates with yousg about him after what has come to you of knowledge, then say, “Come, let us call our sons and your sons, and our women and your women, and ourselves and yourselves, and let us supplicate to make Allah’s curse befall the liars.”
And whoso disputeth with thee after what has come to thee of knowledge, say, 'Come, let us call our sons and your sons, and our women and your women, and ourselves and yourselves: then we will imprecate and put God's curse on those who lie.
Therefore say to those who dispute with you (O dear Prophet Mohammed - peace and blessings be upon him) concerning Eisa after the knowledge has come to you, “Come! Let us summon our sons and your sons, and our women and your women, and ourselves and yourselves - then pray humbly, thereby casting the curse of Allah upon the liars!” (The Christians did not accept this challenge.
But whoever disputes with you about him after that which has come to you from the knowledge then say, “Come! Let us call our children and your children, and our women and your women, and ourselves and your selves then let us earnestly invoke Allah and make a curse of Allah come upon those who are the liars.”
And whoever shall dispute with thee concerning him, after the knowledge which hath been given thee, say unto them, come, let us call together our sons, and your sons, and our wives, and your wives, and our selves, and your selves; then let us make imprecations, and lay the curse of God on those who lie
And whoever disputes with you after what has come to you of knowledge, say, "Come, let us call our sons and your sons, and our women and your women, and ourselves and yourselves: then we will earnestly pray and invoke Allah´s curse on those wh
Those who dispute with you concerning him after the knowledge has come to you, say: 'Come, let us gather our sons and your sons, our womenfolk and your womenfolk, ourselves and yourselves. Then let us humbly pray, so lay the curse of Allah upon the ones who lie.
As for those who dispute with thee about Him, after "theknowledge" hath come to thee, SAY: Come, let us summon our sons and your sons, our wives and your wives, and ourselves and yourselves. Then will we invoke and lay the malison of God on those that lie
Then whoever disputed with you concerning him after whatever has come to you from True knowledge, then say: “Come, we call our sons and your sons, our women and your women, our selves and your selves — then we pray to invoke, then we invite the curse of Allah upon those who lie.”
Then, to whoever argued with thee about it after what drew near thee of the knowledge, say: Approach now! Let us call to our children and your children and our women and your women and ourselves and yourselves. Again we will humbly supplicate, and we lay the curse of God on the ones who lie.
If anyone argues about this matter with you, now that knowledge has come to you, say, “Come. We shall assemble our sons and your sons, our women and your women, ourselves and yourselves. We shall humbly pray and invoke the condemnation of Allah on whoever is lying.”
If anyone disputes with you concerning this matter (the birth of Jesus) after full knowledge has come to you, say: "Come! Let us gather our sons and your sons, our women and your women, ourselves and yourselves: then let us earnestly pray and invoke the curse of Allah on the liars."
Tell whoever disputes with you on this matter after true knowledge has come to you: ´Come! Let us summon our sons and your sons, and our women and your women, and ourselves and yourselves, and then let us pray together and invoke the curse of Allah on those who lie.´
Whoever then disputes with thee in this matter after the knowledge that has come to thee, say: Come! Let us call our sons and your sons and our women and your women and our people and your people, then let us be earnest in prayer, and invoke the curse of Allah on the liars
Therefore, if anyone disputes with you in this (affair) after the knowledge which has come to you, then say, "Come! let us call our sons and your sons and our women and your women and ourselves and yourselves, then we will pray humbly and invoke the curse of Allah on the deniers (of truth)."
So when one argues with you in this matter, after what knowledge has come to you, say, "Come! Let us call together our sons and your sons, our women and your women, ourselves and yourselves. Then let us pray and invoke Allah's curse on those who lie."
So, if someone contends with you about ‘Isa (Jesus) after knowledge has come to you, say: ‘Come, let us (jointly) call our sons and your sons, our women and your women, and ourselves and yourselves (at the same place). Then let us supplicate fervently (i.e., most submissively) and invoke the curse of Allah upon the liars.
Whoever debates with you in this after the knowledge has come to you, then Say: "Let us call our children and your children, our women and your women, ourselves and yourselves, then, let us call out, and we shall make God's curse upon the liars."
Whoever debates with you in this after the knowledge has come to you, then say: "Let us call our children and your children, our women and your women, ourselves and yourselves, then, let us invoke and make the curse of God upon the liars."
Whoever debates with you in this after the knowledge has come to you, then say: "Let us call our sons and your sons, our women and your women, ourselves and yourselves, then, let us openly invoke and make the curse of God upon the liars."
So who argued/quarreled with you in it from after what came to you from the knowledge, so say: "Come, we (will) call our sons, and your sons, and our women, and your women, and ourselves and yourselves, then we curse each other/pray humbly , so we make God's curse/torture on the liars ."
And if anyone should argue with thee about this [truth] after all the knowledge that has come unto thee, say: "Come! Let us summon our sons and your sons, and our women and your women, and ourselves and yourselves; and then let us pray [together] humbly and ardently, and let us invoke God's curse upon those [of us] who are telling a lie."
So, whoever argues with you concerning him, (Or: it, i.e., the truth) even after (such) knowledge as has come to you, then say, "Come! We should call our sons and your sons, and our women and your women, and ourselves and yourselves; thereafter we should imprecate, (and) so lay (Literally: make) the curse of Allah on the liars."
And whoso disputeth with thee concerning him, after the knowledge which hath come unto thee, say (unto him): Come! We will summon our sons and your sons, and our women and your women, and ourselves and yourselves, then we will pray humbly (to our Lord) and (solemnly) invoke the curse of Allah upon those who lie
If anyone disputes (your prophesy) after knowledge has come to you, say, "Let each of us bring our children, women, our people, and ourselves to one place and pray to God to condemn the liars among us."
If someone argues with you (O Prophet) over this after the knowledge that has come to you, say (to him), .Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then (let us) pray and invoke the curse of Allah upon the liars
Then whoever argues with you about it after receiving this full knowledge of the Truth, say: "Come, let us all call our sons and your sons, our women and your women, ourselves and yourselves, and then we will pray humbly and make the curse of Allâh be upon the liars.”
Definite knowledge has come to you (about Jesus). Despite that, if anyone (disputes the facts and) argues with you, say, "Come! Let us call (and assemble) our sons and your sons, our women and your women, and ourselves and yourselves. Then, let us invoke (the wrath of) Allah, and pray and plead for the curse of Allah to befall the liars."
So whoever argues with you concerning (Jesus) after you have received the full knowledge of the Truth, say: "Come! Let us gather our sons and yours, our women and yours, ourselves and yours. Then let us humbly pray and invoke the curse of Allâh be upon those who invent lying”.
Should any one contend with you about ‘Isa with opposing arguments, the fact shall destroy the fiction. Now that you know the facts, say to them "Come, let us summon our sons and your sons, our women and your women and ourselves and yourselves and pray Allah and beseech Him to accurse those who intentionally assert falsehood"
Whoever argues with you over this once the knowledge has come to you, say to them: “Come! Let us call our sons and your sons, our women and your women, ourselves and yourselves; then let us call on Allah’s curse on the liars.”
Now, whoever disputes with you ˹O Prophet˺ concerning Jesus after full knowledge has come to you, say, “Come! Let us gather our children and your children, our women and your women, ourselves and yourselves—then let us sincerely invoke Allah’s curse upon the liars.”
So if anyone disputes with you about it after you have received knowledge then say: Come, let us call our children and your children, and our women and your women, and ourselves and yourselves, then we shall pray for the curse of Allah to be brought upon the liars.
To those that dispute with you concerning him after the knowledge you have received, say: ‘Come, let us gather our sons and your sons, our wives and your wives, our people and your people. We will then fervently pray and call down the curse of God on the liars.‘
If anyone argues with you, despite the knowledge you have received, then say, "Let us summon our children and your children, our women and your women, ourselves and yourselves, then let us invoke GOD's curse upon the liars."
If someone continues to argue with you about it after knowledge has come to you, say, "Come let us call your children and ours and your wives and ours and you and us, then let us praise God and call down His curse on the liars."
If someone continues to argue with you about it after knowledge has come to you, say, “Come let us call your children and ours and your wives and ours and you and us, then let us praise God and call down His curse on the liars.”
So, whoever wrangled you about him, after what has come to you from the knowledge, so say, “Come on, let us call our sons and your sons, and our women and your women, and ourselves and yourselves, then we invocate (To Allah) so we set up Allah’s curse upon the liars.”
And whoever dispute with you concerning him, after what has come to you of knowledge, say: 'Come! Let us call our sons and your sons, our women and your women, and our selves and your selves, then let us invoke in earnest and lay the curse of Allah upon the liars
If anyone should dispute with you about this [truth] after all the knowledge you have received, say: “Come. Let us summon our sons and your sons, our women and your women, and ourselves and yourselves; then let us pray humbly and solemnly and invoke God's curse upon the ones who are telling a lie.â€
If anyone disputes with you regarding Jesus; after the correct knowledge has come to you, say, "Come! We will advise our families and followers and your families and followers, and ourselves and yourselves to maintain our respective beliefs and leave one another alone. Rejection of the Divine Truth deprives people of Allah's Grace." ('Bahl' = Leave alone)
But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars
Now whoso disputes with thee concerning him, after what has come to thee of Knowledge, say to him `Come, let us call our sons and your sons, and our women and your women, and our people and your people; then let us pray fervently and invoke the curse of ALLAH on those who lie
And to whomsoever disputes with thee over it, after the knowledge that has come unto thee, say, “Come! Let us call upon our sons and your sons, our women and your women, ourselves and yourselves. Then let us pray earnestly, so as to place the curse of God upon those who lie.
If anyone disputes in this matter with you now after (full) knowledge has come to you, say: "Come! Let us gather together— Our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!"
If anyone disputes with you about him, after the knowledge that has come to you, say, “Come, let us call our children and your children, our women and your women, ourselves and yourselves, then we can make a prayer and invoke the curse of God upon the liars.”
And if anyone disputes with you about him, after the knowledge that has come to you, say, 'Come, let us call our children and your children, and our women and your women, and ourselves and yourselves, and let us invoke God's curse on the liars.'
Then whoever argues with you about it after [this] knowledge has come to you - say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allah upon the liars [among us]."
And whoever argues with you concerning him, after what has come to you of knowledge, then say, 'Come, let us call our sons and your sons, and our women and your women, and ourselves and yourselves, then let us humbly pray so lay God's curse upon the liars.'
If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of God on those who lie!"
If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!"
إِنَّ هَـٰذَا لَهُوَ ٱلۡقَصَصُ ٱلۡحَقُّۚ وَمَا مِنۡ إِلَـٰهٍ إِلَّا ٱللَّهُۚ وَإِنَّ ٱللَّهَ لَهُوَ ٱلۡعَزِیزُ ٱلۡحَكِیمُ ٦٢
This is the truth of the matter: there is no god but God; God is the Exalted, the Decider.’
Surely! This is the true story (about Jesus), and there is no one worthy of worship but Allah. And indeed, Allah is the All-Mighty, the All-Wise.
Verily this! it is the true recital; and God there is none save Allah, and verily Allah! He is the Mighty, the Wise
And this verily is the true account. There is no god but God, and God is all-mighty and all-wise
Indeed, this is the truth of the matter. Godhood is an invalid concept; only Allah! In truth, Allah is HU, the Aziz, the Hakim.
This is the true account: there is no other god besides Allah. Allah — He is the Almighty, the All-Wise.
This is indeed the true account, for sure. There is no god but Allah, and indeed Allah is the All-mighty, the All-wise
This is indeed the true narrative; and there is no deity but God, and truly God is the All-Glorious with irresistible might, the All-Wise
Verily, this (which We have told) is certainly the true account. There is no other, cannot be and will never be One worthy of worship but Allah; and surely it is Allah Who is the All-Mighty, the All-Wise
This is the true story. There is no god but God, and assuredly God is the All-mighty, the All-wise
This is indeed a true story. There is no god except God, and indeed God is the powerful and the wise.
The truth is: “There is no other god beside God and He is Almighty, the Most Wise.”
This is the true account, there is no god except God, and God, He is indeed the Exalted in Power, the Wise
Indeed, this is the true narrative, for there is no god but Allah, and Allah is indeed the Almighty, the All-Wise.
Verily, those are the true stories, and there is no god but God, and, verily, God He is the mighty, the wise
This undoubtedly is the true narrative; there is none worthy of worship except Allah; and Allah is the Almighty, the Wise
Truly this surely is the true story. And there is no other deity except Allah and that truly Allah surely, He is The All-mighty, The All-wise.
Verily this is a true history: And there is no God, but God; and God is most mighty, and wise
Verily, those are the true stories, and there is no God but Allah, and, verily, Allah He is the Mighty, the Wise
This is indeed the truthful narration. There is no god except Allah. It is Allah who is the Almighty, the Wise
This recital is very truth, and there is no god but God; and verily God is the Mighty, the Wise
Verily this! As usual it is the true narrative. And none is from (the category of) god except Allah. And indeed, Allah, certainly, He (is) All-Mighty, All-Wise
This is, truly, a narrative of The Truth. And there is no god but God. And, truly, God, He is The Almighty, The Wise.
This is surely the true account. No god is there except Allah. Allah is certainly He who is the Victorious, the Perfectly Wise.
Verily this is the absolute true explanation. The fact of the matter is, that there is no god but Allah; and for sure Allah is the Mighty, the Wise
This is the true story. There is no God but Allah, and assuredly Allah is All-Mighty, All-Wise
Surely this is the true account, and there is no god but Allah. And Allah! He surely is the Mighty, the Wise
This is certainly the true narrative and there is no one (as) god except Allah and Allah is certainly the Mighty, the Wise.
This indeed is the true account. And there is none worthy of worship but Allah. And, indeed, Allah is the One Who is Omnipotent, the One Who is Wise
Most certainly, this is the true narrative, and there is none worthy of worship except Allah. And verily Allah is All-Mighty, All-Wise
This is the narration of truth, there is no god but God; and God is the Noble, the Wise
This is the narration of truth, there is no god except God; and God is the Noble, the Wise.
This is the narration of truth, there is no god except God; and God is the Noble, the Wise.
That this (is) it (E), the narratives/information (true stories) the truth, and (there is) none from a god except God, and that God, he (E) (is) the glorious/mighty, the wise/judicious
Behold, this is indeed the truth of the matter, and there is no deity whatever save God; and, verily, God - He alone - is almighty, truly wise
Surely this is indeed the true narrative; and in no way is there any god except Allah; and surely Allah indeed, Ever He, is The Ever-Mighty, The Ever-Wise
Lo! This verily is the true narrative. There is no Allah save Allah, and lo! Allah, He verily is, is the Mighty, the Wise
This is the true story (of Jesus). There is no Lord but God. It is God who is Majestic and All-wise
This is, indeed, the true narration. There exists no god but Allah. Allah is surely the Almighty, the All-Wise
Indeed, this ('Qur’ān') is the upright narration. There is one God; and there is none other but Allâh. Indeed, He is the All-Mighty, the All-Wise.
(Concerning Jesus), this certainly is the true account. There is no god, except Allah; and Allah is definitely the most Powerful, and the Wisest
Indeed, this Qur’ān is the upright narration: There is only One True God. And there is none other but Allâh. Most certainly He is the Almighty, the All-Wise.
This narrative is indeed the true story, and emphatically, there is no Ilah but Allah and indeed Allah is He who has always been and forever shall be AL- Aziz and AL-Hakim
This is the true account. There is no god but Allah, and Allah is the Almighty, the Wise.
Certainly, this is the true narrative, and there is no god ˹worthy of worship˺ except Allah. And indeed, Allah ˹alone˺ is the Almighty, All-Wise.
This is indeed the true story. There is no god but Allah, and Allah is the mighty and wise.
Surely this is the true story. There is no deity but God. And surely it is God who is the Almighty, the Wise One
Absolutely, this is the narration of the truth. Absolutely, there is no god except GOD. Absolutely, GOD is the Almighty, Most Wise.
This is the truth of the matter, and there is no deity but God. God is the Almighty, the Wise.
This is the truth of the matter, and there is no deity but God. God is the Revered, the Wise.
Surely this is The Right Stories and there is no God except Allah. And surely Allah is Al-Aziz (The Almighty), Al-Hakeem (The wise).
Verily this is certainly the true explanation. There is no god but Allah; and verily, Allah is Mighty, Wise
This is indeed the truth of the matter. There is no deity save God. Indeed, it is God Who is the Mighty, the Wise.
Verily, this is the true account of Jesus. There is no god but Allah. This Proclamation comes from Allah, the Almighty Wise
Most surely this is the true explanation, and there is no god but Allah; and most surely Allah-- He is the Mighty, the Wise
This certainly is the true account. There is none worthy of worship save ALLAH; and surely, it is ALLAH Who is the Mighty, the Wise
This is indeed the true account; there is no god but God, and truly God is the Mighty, the Wise
Verily, this is the true account: There is no god except Allah; And indeed Allah— (He is) Almighty (Al-Aziz), the All Wise (Al-Hakeem)
This is the factual narrative. There is no god but God. And certainly, God is the Mighty, the Wise.
This is the narrative of truth: there is no god but God. God is the Mighty, the Wise
Indeed, this is the true narration. And there is no deity except Allah . And indeed, Allah is the Exalted in Might, the Wise
Indeed, this surely it is the true story. And there is no god except God. And indeed, God, He is the Mighty, the Wise;
This is the true account: There is no god except God; and God-He is indeed the Exalted in Power, the Wise
This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise
7
Controversy with Jews and Christians
فَإِن تَوَلَّوۡا۟ فَإِنَّ ٱللَّهَ عَلِیمُۢ بِٱلۡمُفۡسِدِینَ ٦٣
If they turn away, [know that] God is well aware of anyone who causes corruption
If they turn away (don’t accept these proofs), then surely, Allah is All-Aware of those who do mischief.
But if they turn away, then Allah is Knower of the corrupters
If they turn away (remember) God knows the mischief-mongers
If they turn away (from this truth), indeed Allah knows the corrupters (enforces the consequences of it).
And if they turn away, Allah knows the corrupters.
But if they turn away, indeed Allah knows best the agents of corruption
If they (still) turn away, be assured that God has full knowledge of those engaged in causing disorder and corruption
But if they turn away, then (remember that) Allah, of course, knows the mischief-makers
And if they turn their backs, assuredly God knows the workers of corruption
And if they refuse, God knows the corruptors.
Now if the disbelievers refuse such challenge, let it be known that God is fully aware of what the mischief makers are up to
But if they turn back, God has full knowledge of those who do wrong
But if they turn away—Allah is indeed All-Knowing of the corrupters.
but if they turn back, God knows the evildoers
So if they turn away, then indeed Allah knows those who cause turmoil
And if they turn away, then truly Allah is All-knowing about the corrupters.
If they turn back, God well knoweth the evil doers
But if they turn away, Allah is Aware of the evildoers (corrupters, mischief-makers)
If they turn away, Allah knows the evildoers
But if they turn away, then verily God hath knowledge of the corrupt doers
So if they turned away, then surely, Allah (is) All-Aware of mischief mongers
Then, truly, if they turned away, then, truly, God is Knowing of the ones who make corruption.
If they backslide, Allah is aware of the sinners.
But if they turn away from accepting this challenge, it will be clear proof of their mischief and Allah has full knowledge of mischief-mongers
And if they turn their backs, truly Allah knows those who cause mischief
But if they turn away, then surely Allah knows the mischief-makers
So if they turn back, then Allah is certainly the Knower of those who are corrupt.
And then if they turn away, Allah indeed knows those who are corrupted
But if they turn away, then surely Allah knows the miscreants full well
And if they turn away, then God is aware of the corruptors
And if they turn away, then God is aware of the corrupters.
And if they turn away, then God is aware of the corrupters.
So if they turned away, so that God (is) knowledgeable with the corrupting
And if they turn away [from this truth] - behold, God has full knowledge of the spreaders of corruption
So, in case they turn away, then surely Allah is Ever-Knowing of the corruptors
And if they turn away, then lo! Allah is Aware of (who are) the corrupters
If they turn away (from the Truth, let it be known that) God knows well the evil-doers
So, should they turn back, Allah is fully aware of the mischievous people
But if it happens that they take no heed, then (let them be sure that) Allâh is All-Aware of those who indulge in corruption.
If they turn away (beware)! Allah is well Aware of the mischief mongers
But if it happens that they take no heed, then (let them be sure that) Allâh is All-Aware of those who indulge in corruption.
Should they still turn a deaf ear, rest assured, O Muhammad, that Allah is fully aware of those who are characterized with malice
If they turn away, so what, Allah knows the troublemakers
If they turn away, then surely Allah has ˹perfect˺ knowledge of the corruptors.
Then if they turn away, Allah knows the corrupters.
If they pay no heed, God surely knows the evil-doers
If they turn away, then GOD is fully aware of the evildoers.
If they turn away, God is well aware of the corrupters.
If they turn away, God is well aware of the corrupters.
So, if they turn away, So Allah is Knowledgeable with the spoilers.
But if they turn back, then, verily Allah is All-Knowing of the mischief makers
And if they turn away, God has full knowledge of those who spread corruption.
If they turn away from the Truth, then Allah is Aware of the corruptors. (And His Law of Requital makes note of everything for due recompense)
But if they turn back, then surely Allah knows the mischief-makers
But if they turn away, then remember that ALLAH fully knows the mischief-makers
And if they turn away, then God knows well the workers of corruption
But if they turn away, Allah has full knowledge of those who do mischief
If they turn away, then God is aware of the corrupters.
But if they turn away—God knows the corrupt
But if they turn away, then indeed - Allah is Knowing of the corrupters
Then if they turn away, then indeed, God knows the evildoers.
But if they turn back, God hath full knowledge of those who do mischief
But if they turn back, Allah hath full knowledge of those who do mischief
قُلۡ یَـٰۤأَهۡلَ ٱلۡكِتَـٰبِ تَعَالَوۡا۟ إِلَىٰ كَلِمَةࣲ سَوَاۤءِۭ بَیۡنَنَا وَبَیۡنَكُمۡ أَلَّا نَعۡبُدَ إِلَّا ٱللَّهَ وَلَا نُشۡرِكَ بِهِۦ شَیۡءࣰا وَلَا یَتَّخِذَ بَعۡضُنَا بَعۡضًا أَرۡبَابࣰا مِّن دُونِ ٱللَّهِۚ فَإِن تَوَلَّوۡا۟ فَقُولُوا۟ ٱشۡهَدُوا۟ بِأَنَّا مُسۡلِمُونَ ٦٤
Say, ‘People of the Book, let us arrive at a statement that is common to us all: we worship God alone, we ascribe no partner to Him, and none of us takes others beside God as lords.’ If they turn away, say, ‘Witness our devotion to Him.’
Say (O Muhammad): “O people of the Scripture! Come to a word common between us and you: that we worship none but Allah, and that we don’t associate anything with Him, and that we shall not take others as Lord besides Allah.” Then if they turn away, then tell them: “Bear witness that we are Muslims.”
Say thou : O people of the Book! come to a word common between us and between you; that we shall worship none save Allah's and that we shall not associate aught with Him, and that none of you shall take others as Lords beside Allah. Then if they turn away, say : bear witness that verily we are Muslims
Tell them: "O people of the Book, let us come to an agreement on that which is common between us, that we worship no one but God, and make none His compeer, and that none of us take any others for lord apart from God." If they turn away you tell them: "Bear witness that we submit to Him."
Say, “O those to whom the knowledge of reality has come, let us come together on a common understanding, let us not consider servitude to anything other than Allah, let us not associate any partners (live in duality) to Allah, our essential reality; let not some of us deify (take as gods besides Allah) others of us (like Jesus).” If they turn away from this then say to them, “Bear witness that we are of those who have submitted to Allah.”
Say, ´People of the Book! come to a proposition which is the same for us and you — that we should worship none but Allah and not associate any partners with Him and not take one another as lords besides Allah.´ If they turn away, say, ´Bear witness that we are Muslims.´
Say, ‘O People of the Book! Come to a word common between us and you: that we will worship no one but Allah, and that we will not ascribe any partner to Him, and that we will not take each other as lords besides Allah.’ But if they turn away, say, ‘Be witnesses that we are muslims.’
Say (to them, O Messenger): "O People of the Book, come to a word common between us and you, that we worship none but God, and associate none as partner with Him, and that none of us take others for Lords, apart from God." If they (still) turn away, then say: "Bear witness that we are Muslims (submitted to Him exclusively)."
Say, `O people of the Scripture! let us agree to a proposition common to us both that we worship none but Allah and that we associate no partner with Him and that some of us shall not hold others as lords besides Allah.' But if they turn away (refusing) say, `Bear witness that we are the only submitting ones (to one God).
Say: 'People of the Book! Come now to a word common between us and you, that we serve none but God, and that we associate not aught with Him, and do not some of us take others as Lords, apart from God.' And if they turn their backs, say: 'Bear witness that we are Muslims.
Say: “People of the book, come to a word that is common between us and between you, (which is) do not serve anything but God, and do not make anything (or anyone) His partner, and some of us do not take others as our lords besides God (obeying others unquestionably or accepting their fabrications as God’s instructions).” And if they refuse, then say: “Bear witness that we are submitted (to God).”
Say: “O the followers of the Scripture, let us establish a common ground: That we worship none but God; that we do not associate no partner with God, that we do not idolize any human being (whether such person is a Prophet, sport champion, actor, politician, etc.)” Now if they refuse this proposal, say: “Bear witness that we are Muslim (submitters to God.
Say, “O people of the Book, come to an agreement with us, that we worship none but God, that we associate no partners with him, that we do not erect from among ourselves lords other than God.” If they then turn back say, “Bear witness that we are Muslims.
Say, “O People of the Scripture, come to a common word between us and you: that we worship none but Allah, and that we associate nothing with Him, and that we do not take one another as lords apart from Allah.” And if they turn away, then saypl, “Bear witness that we are Muslims.”
Say, 'O ye people of the Book, come to a word laid down plainly between us and you, that we will not serve other than God, nor associate aught with him, nor take each other for lords rather than God.' But if they turn back then say, 'Bear witness that we are resigned.
Say (O dear Prophet Mohammed - peace and blessings be upon him), “O People given the Book(s)! Come towards a word which is common between us and you, that we shall worship no one except Allah, and that we shall not ascribe any partner to Him, and that none of us shall take one another as lords besides Allah”; then if they do not accept say, “Be witness that (only) we are Muslims.”
Say, “O people of the scripture! Come unto a word which is common between us and you, that we should worship none except Allah and that we should ascribe nothing as a partner with Him and that some of us do not take others as Lords besides Allah.” But if they turn away, then say, “Bear witness that we indeed are those who have submitted to Allah.”
Say, O ye who have received the scripture, come to a just determination between us and you; that we worship not any except God, and associate no creature with him; and that the one of us take not the other for lords, beside God. But if they turn back, say, bear witness that we are true believers
Say, "O you people of the Book, come to an agreement between us and you, that we will not serve other than Allah, nor associate aught with him, nor take others for Lords rather than Allah." But if they turn away then say, "Bear witness tha
Say: 'People of the Book, let us come to a common word between us and you that we will worship none except Allah, that we will associate none with Him, and that none of us take others for lords besides Allah. ' If they turn away, say: 'Bear witness that we are Muslims.
SAY: O people of the Book! come ye to a just judgment between us and you - That we worship not aught but God, and that we join no other god with Him, and that the one of us take not the other for lords, beside God. Then if they turn their backs, SAY: Bear ye witness that we are Muslims
Say: “O people of Al-Kitab: join on the basis of a statement acceptable amongst us and amongst you, that we do not pay obedience but to Allah; and we associate nothing as partners to Him, and some of us shall not pick up some as nourisher-sustainer besides Allah.” Then if they turned away, then say: “Bear witness that we are Muslims.”
Say: O People of the Book! Approach now to a word common between us and between you that we worship none but God and ascribe nothing as partners with Him, that none of us take others to ourselves as lords besides God. And if they turned away, then, say: Bear witness that we are ones who submit to God.
Say, “O People of the Book, let us come to a common word among us in effect that we [all] worship none except Allah and that we associate no partners with Him and that none of us accept lords other than Allah.” If they shun you, then say, “Witness that we are those who submit to Allah.”
Say: "O people of the Book! Let us get together on what is common between us and you: that we shall worship none but Allah; that we shall not associate any partners with Him; that we shall not take from among ourselves any lords beside Allah." If they reject your invitation then tell them: "Bear witness that we are Muslims (who have surrendered to Allah)."
Say: ´People of the Book! Come to a word common between us and you: that we shall serve none but Allah and shall associate none with Him in His divinity and that some of us will not take others as lords beside Allah.´ And if they turn their backs (from accepting this call), tell them: ´Bear witness that we are the ones who have submitted ourselves exclusively to Allah.´
Say: O People of the Book, come to an equitable word between us and you, that we shall serve none but Allah and that we shall not associate aught with Him, and that some of us shall not take others for lords besides Allah. But if they turn away, then say: Bear witness, we are Muslims
Say, "O owners of the book! come to an equitable word between us and you, that we will not serve (worship) anyone except Allah and we will not associate any partner with Him and some of us will not take others as fosterers, besides Allah." But if they turn away, then say, "Bear witness that we are those who have submitted (as Muslims)."
Say, "O people of the Book! Let us come together on a common ground, between us and between you, that we shall worship none but Allah, that we shall not associate any partners with Him and that some of us shall not take some others, from among ourselves, as lords besides Allah." Then if they turn away, tell them, "Bear witness that we are those who have surrendered to Allah."
Say: ‘O People of the Book, come to that matter which is common between us and you (namely that): we shall worship none other than Allah, and we shall not associate any partner with Him. Nor shall anyone of us take one another as Lords apart from Allah. Then if they turn away, say: Bear witness that we are but Allah’s obedient servants (Muslims).
Say: "O people of the Scripture, let us come to a common understanding between us and between you; that we do not serve except God, and do not set up anything at all with Him, and that none of us takes each other as patrons beside God." If they turn away, then Say: "Bear witness that we have surrendered."
Say: "O people of the Book, let us come to a common understanding between us and between you; that we serve none except God, and that we do not set up anything with Him, and that none of us takes each other as patrons besides God." If they turn away, then say: "Bear witness that we have submitted."
Say: "O people of the Book, let us come to a mutual understanding between us and between you; that we serve none except God, and that we do not set up anything with Him, and that none of us takes each other as lords instead of God." If they turn away, then say: "Bear witness that we have submitted."
Say: "You people (of) The Book, come to a word equal/straight, between us and you, that we do not worship except God, and we do not share/make partners with Him a thing, and (we) do not take some of us, some (as) lords from other than God." So if they turned away, so say: "Witness/testify with that (we are) submitters/surrenderers/Moslems."
Say: "O followers of earlier revelation! Come unto that tenet which we and you hold in common: that we shall worship none but God, and that we shall not ascribe divinity to aught beside Him, and that we shall not take human beings for our lords beside God." And if they turn away, then say: "Bear witness that it is we who have surrendered ourselves unto Him."
Say, "O population of the Book, (Or: Family of the Book, i.e., the Jews and christians) come to a level word between us and you, that we worship none except Allah, and that we do not associate anything with Him, and that some of us do not take to themselves others (Literally: some "others") as lords, apart from Allah." So, in case they turn away, then say, "Bear witness that we are Muslims." (Literally: we have surrendered "to Allah")
Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him)
(Muhammad), say to the People of the Book, "We must come to a common term. Let us worship no one except God, nor consider anything equal to Him, nor regard any of us as our Lord besides God." However, if they turn away from (the Truth), tell them, "Bear witness that we have submitted ourselves to the will of God."
Say, .O people of the Book, come to a word common between us and between you, that we worship none but Allah, that we associate nothing with Him and that some of us do not take others as Lords instead of Allah. Then, should they turn back, say, .Bear witness that we are Muslims
(O’ Muhammad) say: "O’ ‘People of the Scripture’, let us come to an equitable agreement between us, that we will worship no one but Allâh, ascribe no partner to Him, and that none of us will take others for lords beside Allâh." But if they take no heed, then say: "Bear witness that we are Muslims.”
Say, "Oh people of the scriptures! Come, let us rally around the belief that is common between us: that we will worship no one except Allah, that we will not associate anything with Him, and that neither of us will take, instead of Allah, others like ourselves as our Lord." If they turn away, then say, "You bear witness that it is we who are the obedient ones _ (the muslims)!"
Say: "O’ People of the Book! Let us come to an equitable agreement between us: we will worship none but Allâh. Ascribe no partner to Him. And none of us will take others for lords beside Allâh". But if they walk away, then say: "Bear witness that we have already submitted our whole selves (to Allâh)”.
Say to them: “O you Ahl al-Kitab, let us come to terms to agree among ourselves that we venerate and worship no one but Allah and that we shall not incorporate with Him other deities. Nor shall any of us take another for a godhead or a tutelary guardian besides Allah." If they turn a deaf ear and insist upon hugging their irreverent conviction to their hearts, then say to them: "Do then bear witness that we conform our will to Allah’s blessed will, and this reflects conformity to Islam"
Say: “People of The Book, let us agree on a common statement that exists between us: We worship no one except Allah; we associate nothing with Him; and we shall not adopt anyone else as lord besides Allah.” Then if they turn away from this, say: “Be witnesses that we submit to Allah’s will.
Say, ˹O Prophet,˺ “O People of the Book! Let us come to common terms: that we will worship none but Allah, associate none with Him, nor take one another as lords instead of Allah.” But if they turn away, then say, “Bear witness that we have submitted ˹to Allah alone˺.”
Say, oh people of the Book, come to a common word between us and you that we serve none but Allah and do not associate anything with Him nor take each other as overlords instead of Allah. Then if they turn away, say: Be witnesses that we have submitted.
Say: ‘People of the Book, let us come to a fair agreement between us: that we will worship none but God, that we will associate none with Him, and that none of us shall set up mortals as deities besides God.‘ If they turn away, say: ‘Bear witness, then, that we are Muslims.‘
Say, "O followers of the scripture, let us come to a logical agreement between us and you: that we shall not worship except GOD; that we never set up any idols besides Him, nor set up any human beings as lords beside GOD." If they turn away, say, "Bear witness that we are submitters."
People of the Book, "Come to a common word between us that we will not worship any but God, and we will not ascribe partners to Him, nor will we take each other as lords in addition to God." If they turn away, say, "Bear witness that we have submitted to God."
Say: People of the Book, “Come to a common word between us that we will not worship any but God, and we will not ascribe partners to Him, nor will we take each other as lords in addition to God.” If they turn away, say, “Bear witness that we have submitted to God.”
Say, “O The Book’s People, come to, same word between us and you: that we worship none except Allah, and that we do not associate with Him of a thing, and do not some of us take some others as lords rather than Allah.” So, if they turned away, so you say, “Bear witness that we are Muslims (submitted).”
Say: O' People of the Book! come to a ward common between us and you, that we worship none but Allah, and that we associate not anything with Him, and (that) some of us do not take any others for lords other than Allah ' And if they turn back, then say: 'Bear witness that we are Muslims'
Say: “People of earlier revelations. Let us come to an agreement which is equitable between you and us: that we shall woship none but God, that shall associate no partners with Him, and that we shall not take one another for lords beside God.†And if they turn away, then say: “Bear witness that we have surrendered ourselves to God.â€
Say, "O People of the Book! Let us come to a mutual agreement, that we shall worship and obey none but God. That neither shall we ascribe divinity to anyone beside Him, nor shall we take human beings as our lords beside God." And if they turn away, then say, "Bear witness that it is we who have surrendered ourselves unto Him."
Say: O followers of the Book! come to an equitable proposition between us and you that we shall not serve any but Allah and (that) we shall not associate aught with Him, and (that) some of us shall not take others for lords besides Allah; but if they turn back, then say: Bear witness that we are Muslims
Say, `O people of the Book ! come to a word equal to us and you - that we worship none but ALLAH, and that we associate no partner with HIM, and that some of us take not others for Lords beside ALLAH.' But if they turn away, then say `Bear witness that we have submitted to God.
Say, “O People of the Book! Come to a word common between us and you, that we shall worship none but God, shall not associate aught with Him, and shall not take one another as lords apart from God.” And if they turn away, then say, “Bear witness that we are submitters.”
Say: “O People of the Book! Come to agreement between us and you; That we worship none other than Allah; And that we do not place partners with Him; And that we do not take from among ourselves, lords and patrons other than Allah”. If then they turn their back, you say: “Be it known (to you) and you bear witness that we are Muslims (surrendering to Allah’s Will)”
Say, “O People of the Scripture, let us come to a common word: that we worship none but God, that we associate nothing with Him, and that we don’t take each other as lords besides God.” If they turn away, say, “Bear witness that we are submissive.”
Say, 'O People of the Book, come to terms common between us and you: that we worship none but God, and that we associate nothing with Him, and that none of us takes others as lords besides God.' And if they turn away, say, 'Bear witness that we have submitted.'
Say, "O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah ." But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]."
Say, 'O people of the Book, come to an equal word between us and you, that we will not worship except God, and we will not associate anything with Him, and some of us will not take some for lords besides God,' then if they turn away, then say, 'Bear witness that we are those who submit.'
Say: "O People of the Book! come to common terms as between us and you: That we worship none but God; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than God." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to God's Will)
Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will)
یَـٰۤأَهۡلَ ٱلۡكِتَـٰبِ لِمَ تُحَاۤجُّونَ فِیۤ إِبۡرَ ٰهِیمَ وَمَاۤ أُنزِلَتِ ٱلتَّوۡرَىٰةُ وَٱلۡإِنجِیلُ إِلَّا مِنۢ بَعۡدِهِۦۤۚ أَفَلَا تَعۡقِلُونَ ٦٥
People of the Book, why do you argue about Abraham when the Torah and the Gospels were not revealed until after his time? Do you not understand
O people of the Scripture! Why do you dispute about Abraham (whether he was a Jew or Christian?), while the Torah and the Gospel were sent down long after him? Don’t you understand?
O people of the Book! wherefore contend ye concerning Ibrahim, whereas the Taurat and the Injil were not sent down save after him! Will ye not then under stand
O people of the Book, why dispute about Abraham? The Torah and the Gospel were sent down after him: Do you not understand
O those to whom the knowledge of reality has come, why do you argue about Abraham? The Torah and the Gospel were revealed after him (hence they narrated the situation). Do you not have the intellect to realize this?
´People of the Book! why do you argue concerning Ibrahim when the Torah and Injil were only sent down after him? Why do you not use your intellect?
O People of the Book! Why do you argue concerning Abraham? Neither the Torah nor the Evangel were sent down until [long] after him. Do you not apply reason
O People of the Book (Jews and Christians)! Why do you dispute concerning Abraham (whether he was a Jew or a Christian), when both the Torah and the Gospel were not sent down save after him? Will you ever not use your reason
O people of the Scripture! why do you argue about Abraham while the Torah and the Evangel were not revealed till after him? Have you no sense
People of the Book! Why do you dispute concerning Abraham? The Torah was not sent down, neither the Gospel, but after him. What, have you no reason
People of the book, why do you argue about Abraham, when the Torah and the Gospel were not sent down until after him? Do you not understand?
O you the followers of the Scripture, Why do you argue about [the religion of ] Abraham [as to whether he was a Jew or a Christian?] Do you not realize that the Torah (being used to give birth to Judaism) and the Gospel (being used to create Christianity) were revealed long after him? (if Abraham was on the right path, then there is no need to follow “man-made” Judaism or Christianity to attain salvation.) Why do you forget about logic [in your discussions]
O people of the Book, why do you dispute about Abraham when the Torah and the gospel were not revealed until after him? Have you no understanding
O People of the Scripture, why do you debate about Abraham, when the Torah and the Gospel were not sent down except after him? Do you not reason?
O people of the Book, why do ye dispute about Abraham, when the law and the gospel were not revealed until after him? What! do ye not understand
O People given the Book(s)! Why do you argue about Ibrahim, whereas the Taurat (Torah) and the Injeel (Bible) were not sent down until after him? So do you not have sense
O you people of the scripture! Why do you argue about Abraham when the Torah and the Gospel were not revealed except after him. Do you not then understand?
O ye to whom the scriptures have been given, why do ye dispute concerning Abraham, since the law and the gospel were not sent down until after him? Do ye not therefore understand
O people of the Book, why do you dispute about Abraham, when the Torah and the Gospel were not revealed until after him? What! Do you not understand
People of the Book, why do you dispute about Abraham when both the Torah and the Gospel were not sent down till after him? Have you no sense
O people of the Book! Why dispute about Abraham, when the Law and the Evangel were not sent down till after him? Do ye not then understand
O people of Al-Kitab! Why do you dispute about Ibrahim when (according to your superficial knowledge) At-Taurat and Al-Injeel were not sent except after him. What, then, don’t you use intelligence
O People of the Book! Why argue with one another about Abraham while neither was the Torah caused to descend nor the Gospel until after him. Will you not, then, be reasonable?
Why do you people of the Book argue about Abraham [eg, his role in Judaism and Christianity]? Neither the Torah nor the Gospel [of Jesus] was revealed until after him? Don’t you have any sense?
O people of the Book! Why do you argue with us about Abraham, as to whether he was a Jew or a Christian? You know that the Torah and the Gospel were revealed long after him? Have you no sense at all
People of the Book! Why do you dispute with us about Abraham even though the Torah and the Gospel were not revealed until after the time of Abraham? Do you not understand
O People of the Book, why do you dispute about Abraham, when the Torah and the Gospel were not revealed till after him? Do you not understand
O owners of the book ! why do you dispute about Ibrahim, when Torah and the Injeel were sent down only after him. What ! then have you no sense?
O people of the Book! Why do you quarrel with us over Abraham? And the Torah and the Gospel were not sent down but only after his time! Have you, then, no sense?
O People of the Book! Why do you dispute about Ibrahim ([Abraham] i.e., why do you regard him as a Jew or a Christian])? The truth is that the Torah and the Injil ([the Gospel] on which both your religions are based) were sent down after his time. Have you not even (this much) sense
"O people of the Scripture, why do you debate us regarding Abraham when the Torah and the Injeel were not sent down except after him Do you not understand"
"O people of the Book, why do you debate with us regarding Abraham when the Torah and the Gospel were not sent down except after him? Do you not comprehend?"
O people of the Book, why do you debate with us regarding Abraham when the Torah and the Gospel were not sent down except after him? Do you not comprehend?
You The Book's people, why (do) you argue/quarrel in Abraham, and the Torah and the New Testament/Bible were not descended except from after him, so do you not reason/understand
O FOLLOWERS of earlier revelation! Why do you argue about Abraham, seeing that the Torah and the Gospel were not revealed till [long] after him? Will you not, then, use your reason
O population of the Book, why do you argue about Ibrahim? And in no way were the Tawrah (The Book revealed to Musa "Moses") and the Injil (The Book revealed to Isa "Jesus") sent down except even after him. Do you not then consider
O People of the Scripture! Why will ye argue about Abraham, when the Torah and the Gospel were not revealed till after him? Have ye then no sense
Ask the People of the Book, "Why do you argue about Abraham? The Torah and Gospel were revealed only after him. Why do you not understand
O people of the Book, why do you argue about Ibrahim, while the Torah and the Injil were not revealed until after him? Have you, then, no sense
O’ ‘People of the Scripture’, why do you argue concerning (the Faith of) ‘Abraham’? The ‘Torah’ and the ‘Gospel’ were not revealed until after him? Do you not possess self- awareness that allows you to understand?
Oh people of the scriptures! Why do you debate (and differ) about (the sect) Ibraheem (belonged to)? Neither the Torah, nor the Gospels were revealed till (long) after his time. Do you then, have no sense
O’ People of the Book! why do you argue concerning (the Faith of) Abraham?. The Torah and the Gospel were not revealed until after him? Don't you have conscious thoughts at least in this sense?.
Say to them: "O you Ahl al-Kitab, why continue with arguments to your life’s end about Ibrahim (Abraham) and whether he was a Jew or a Christian? You know that both AL-Tawrah and AL-Injil were not revealed till a point of time far distant and long after his time. Can you not see that?"
“People of The Book, why do you argue over Ibrahim, given that the Torah and the Gospel were not revealed until after him? Why don’t you think?
O People of the Book! Why do you argue about Abraham, while the Torah and the Gospel were not revealed until long after him? Do you not understand?
Oh people of the Book, why do you dispute about Ibrahim (Abraham) when the Torah and the Injil were only revealed after him � don´t you think?
People of the Book, why do you argue about Abraham when both the Torah and the Gospel were not revealed till after him? Have you no sense
O followers of the scripture, why do you argue about Abraham, when the Torah and the Gospel were not revealed until after him? Do you not understand?
People of the Book, "Why do you argue about Abraham, when the Torah and the Gospel were not revealed until after him? Do you not understand?
People of the Book, “Why do you argue about Abraham, when the Torah and the Gospel were not revealed until after him? Do you not understand?
O The Book’s People! Why do you wrangle in Abraham, and the Torah and the Gospel were not sent down except after him? So, will you not be reasoning?
O' People of the Book! Way do you dispute about Abraham when the Torah was not sent down, neither the Evangel, but after him? Have you then no sense ?
People of earlier revelations! Why do you argue about Abraham when both the Torah and the Gospel were not revealed till after him? Have you no sense?
O People of the Book! Why will you argue about Abraham, when the Torah and the Gospel were not revealed until after him? Do you not use your intellect
O followers of the Book! why do you dispute about Ibrahim, when the Taurat and the Injeel were not revealed till after him; do you not then understand
O People of the Book ! Why do you dispute concerning Abraham, When the Torah and the Gospel were not revealed till after him? Will you not understand
People of the Book! Why do you dispute concerning Abraham, as neither the Torah nor the Gospel was sent down until after him? Do you not understand
You People of the Book! Why do you dispute about Ibrahim (Abraham), when the Torah and Bible (the Gospel) were not disclosed till after him? Do you have no understanding
O People of the Scripture, why do you argue about Abraham, when the Torah and the Gospel weren’t revealed until after him? Don’t you reason?
O People of the Book! Why do you argue about Abraham, when the Torah and the Gospel were not revealed until after him? Will you not reason
O People of the Scripture, why do you argue about Abraham while the Torah and the Gospel were not revealed until after him? Then will you not reason
O people of the Book! Why do you dispute concerning Abraham while the Torah and the Gospel were not sent down except after him? So will you not become intelligent?
Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel Were not revealed Till after him? Have ye no understanding
Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel Were not revealed Till after him? Have ye no understanding
هَـٰۤأَنتُمۡ هَـٰۤؤُلَاۤءِ حَـٰجَجۡتُمۡ فِیمَا لَكُم بِهِۦ عِلۡمࣱ فَلِمَ تُحَاۤجُّونَ فِیمَا لَیۡسَ لَكُم بِهِۦ عِلۡمࣱۚ وَٱللَّهُ یَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ ٦٦
You argue about some things of which you have some knowledge, but why do you argue about things of which you know nothing? God knows and you do not
You are those who have disputed about which you have knowledge. Why then you dispute about which you don’t have any knowledge? Allah knows, and you don’t know.
Ah! ye are those who fell to contending respecting that whereof ye had some knowledge, wherefore then should ye contend respecting that whereof ye have no knowledge! And Allah knoweth, and ye know not
Remember you are those who disputed the things you knew; so wherefore dispute about things you do not know? And God has the knowledge, while you do not know
(It is bad enough) you argue over things about which you have little knowledge, but why do you argue over things about which you have no knowledge? Whereas Allah knows, and you know not!
You are people arguing about something of which you have no knowledge. Why do you argue about something of which you have no knowledge? Allah knows; you do not know.´
Ah! You are the very ones who argue about that of which you have knowledge. Why then do you argue about that of which you have no knowledge? And Allah knows and you do not know
Indeed, you are such people that you dispute concerning even a matter about which you have knowledge; why, then, should you dispute on a matter about which you have no knowledge? God knows, but you do not know
Behold! you are such as have argued about that whereof you had a little knowledge, now, why do you argue about that whereof you have no knowledge at all? Indeed, Allah knows the truth while you do not
Ha, you are the ones who dispute on what you know; why then dispute you touching a matter of which you know not anything? God knows, and you know not
You are those who argued about what you had knowledge of, so why do you argue about things that you have no knowledge of? God knows and you do not know.
You have already disputed [and changed the nature of the truth] of what you had at least some knowledge about it. Why are you now disputing about what you do not have any knowledge about it? God knows and you do not know that
You are those who fell into disputing about matters of which you had limited knowledge. But why do you argue about matters that you cannot know? It is God Who knows, and you who know not
Here youpl are—you have debated about things you have knowledge about, so why do you debate about things you have no knowledge about? For Allah knows and you know not.
Here ye are, disputing about what ye have some knowledge of; why then do ye dispute about what ye have no knowledge of? God knows and ye know not
Listen! This was what you argued about - of which you have some knowledge - why do you then argue about the matter you do not have any knowledge of? And Allah knows whereas you do not know
Here you are arguing about that of which you have knowledge. Why then do you argue about that of which you have no knowledge and Allah knows and you do not know.
Behold ye are they who dispute concerning that which ye have some knowledge in; why therefore do ye dispute concerning that which ye have no knowledge of? God knoweth, but ye know not
Here you are, disputing about what you have some knowledge of; why then do you dispute about what you have no knowledge? Allah knows and you know not
Indeed, you have disputed about that which you have knowledge. Why then dispute about that of which you have no knowledge? Allah knows and you do not know
Lo! ye are they who dispute about that in which ye have knowledge; but why dispute ye about that of which ye have no knowledge? God hath knowledge, but ye know nothing
So you are the same people who disputed in that about which (is) knowledge for you. So, for what you create dispute in that about which is not knowledge for you. And Allah knows and you people do not know
Lo, behold! You are these who argued with one another about what you have some knowledge. Why, then, argue with one another about what is with you when you have no knowledge? And God knows and you know not.
You are always arguing about things of which you have some knowledge. Why would you argue about something unknown to you? Allah knows, and you do not know.
So far you have been arguing about things of which you had some knowledge! Must you now argue about that of which you know nothing at all? Allah knows while you do not
Behold, you are those who have disputed greatly concerning matters which you knew; why are you now disputing about matters that you know nothing about? Allah knows it whereas you do not know
Behold! You are they who disputed about that of which you had knowledge; why then do you dispute about that of which you have no knowledge? And Allah knows while you know not
Yes, you are those who disputed about that of which you had knowledge but why do you dispute about that of which you have no knowledge? And Allah knows and you do not know. dispute about that of which you have no knowledge? And Allah knows and you do not know.
You have been, till now, arguing over things of which you had knowledge! Why are you now arguing over things you know nothing about?hAllah knows while you do not
Listen! You are the people who have also been disputing about matters of which you had (but some) knowledge. But why do you dispute about things of which you have no knowledge (at all)? And Allah knows but you do not know
Here you have debated in what you knew; so why then do you debate in what you do not know God knows while you do not know
Here you have debated in what you knew; so why then do you debate in what you do not know? And God knows while you do not know.
Here you have debated in what you knew; so why then do you debate in what you do not know? And God knows while you do not know.
Here you are, those (who) argued/quarreled in what for you knowledge with it (you are knowledgeable in), so why do you argue/quarrel in what is not for you with it knowledge (you are not knowledgeable in)? And God knows and you do not know
Lo! You are the ones who would argue about that which is known to you; but why do you argue about something which is unknown to you? Yet God knows [it], whereas you do not know
Now you are the ones who have argued about what you have (some) knowledge (of); so, why do you argue about what you have no knowledge (of); and Allah knows and you do not know
Lo! ye are those who argue about that whereof ye have some knowledge: Why then argue ye concerning that whereof ye have no knowledge? Allah knoweth. Ye know not
You even argue about what is already known to you. What can you learn from arguing about that which you have no knowledge? God knows but you do not know."
Look, this is what you are — you have already argued about matters concerning which you have knowledge; why then do you argue about matters of which you have no knowledge? Allah knows and you do not know
Here you are arguing about that whereof you have some knowledge. Why do you then argue about that of which you have no knowledge? Allâh knows perfectly well while you do lack the knowledge.
Here you are (again)! You have already differed (and bickered) concerning matters about which you had some knowledge. Why must you wrangle concerning matters about which you have no knowledge? Allah knows (all), while you know nothing (at all)
Here you are arguing about that whereof you have some knowledge. Why do you then argue about that of which you have no knowledge?. And Allâh has full knowledge of that which you cannot encompass in knowledge.
There, you continued with arguments about your system of faith and of the mission of ‘Isa, son of Maryam. Why bring forward reasons in support of or against a matter of which you have empty knowledge? Allah is 'Alimun whereas you are not
Here you are arguing over something that you know well, but why must you argue over something you don’t know? Allah knows but you don’t know.
Here you are! You disputed about what you have ˹little˺ knowledge of, but why do you now argue about what you have no knowledge of? Allah knows and you do not know.
You are the ones who used to dispute about that which you had knowledge of, so why do you dispute about that which you have no knowledge of? Allah knows and you do not know.
Indeed, you have argued about things of which you have some knowledge; must you now argue about that of which you have no knowledge? God knows, but you know not
You have argued about things you knew; why do you argue about things you do not know? GOD knows, while you do not know.
Here you are arguing about some things you know, so why do you argue about things which you do not know? God knows and you do not."
Here you are arguing about some things you know, so why do you argue about things which you do not know? God knows, and you do not.”
Here you are, you wrangle within what you have knowledge by, so, why do you wrangle in what you do not have knowledge with? And Allah knows, and you are not knowing.
Ha, you are those who disputed about that of which you had knowledge; why then do you dispute about that of which you have no knowledge? Surely Allah knows, and you know not
You have indeed argued about that of which you have some knowledge; why then do you argue about that of which you have no knowledge at all? God knows, whereas you do not know.
You argued in matters of which you had knowledge (with Moses and about Jesus); why dispute in matters that you know nothing about? Indeed Allah knows and you don't
Behold! you are they who disputed about that of which you had knowledge; why then do you dispute about that of which you have no knowledge? And Allah knows while you do not know
Behold ! you are those who disputed about that whereof you had some knowledge. Why then do you now dispute about that whereof you have no knowledge at all? ALLAH knows and you know not
Behold! You are the very same who dispute concerning that of which you have knowledge; so why do you dispute concerning that of which you have no knowledge? God knows, and you know not
Surely! You are those who fell into disagreements in matters about which you had some knowledge! But why do you dispute in matters about which you have no knowledge? It is Allah Who knows and you who do not know
Here you are, arguing about things you know of, but why do you argue about things you don’t know? God knows, and you don’t know.
Here you are—you argue about things you know, but why do you argue about things you do not know? God knows, and you do not know.
Here you are - those who have argued about that of which you have [some] knowledge, but why do you argue about that of which you have no knowledge? And Allah knows, while you know not
Here you are, disputing about what you have some knowledge of; why then do you dispute about what you have no knowledge of? And God knows and you do not know.
Ah! Ye are those who fell to disputing (Even) in matters of which ye had some knowledge! but why dispute ye in matters of which ye have no knowledge? It is God Who knows, and ye who know not
Ah! Ye are those who fell to disputing (Even) in matters of which ye had some knowledge! but why dispute ye in matters of which ye have no knowledge? It is Allah Who knows, and ye who know not
مَا كَانَ إِبۡرَ ٰهِیمُ یَهُودِیࣰّا وَلَا نَصۡرَانِیࣰّا وَلَـٰكِن كَانَ حَنِیفࣰا مُّسۡلِمࣰا وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِینَ ٦٧
Abraham was neither a Jew nor a Christian. He was upright and devoted to God, never an idolater
Abraham was neither a Jew and nor a Christian, but was a true Muslim and he was not of the polytheists.
Ibrahim was not a Jew, nor a Nazarene, but he was an upright Muslim, nor was he of the associators
Neither was Abraham a Jew nor a Christian, but upright and obedient, and not an idolater
Abraham was neither a Jew nor a Christian... But he was of those (hanif) who did not believe in a god (external deity) and was aware that only Allah existed (the concept of oneness) and had submitted to Him (knew that Allah had absolute administration over their existence). His comprehension was free from duality!
Ibrahim was neither a Jew nor a Christian. but a man of pure natural belief — a Muslim. He was not one of the idolaters.
Abraham was neither a Jew nor a Christian. Rather he was a muslim, and he was not one of the polytheists
Abraham was not a Jew, nor a Christian; but he was one pure of faith and Muslim (who submitted to God with a sound heart). He was never of those who associate partners with God
Abraham was neither a Jew nor a Christian, but he was upright who had submitted (to the will of God), and he was not one of the polytheists
No; Abraham in truth was not a Jew, neither a Christian; but he was a Muslim and one pure of faith; certainly he was never of the idolaters
Abraham was neither a Jew nor a Christian, but he was a submitted true believer, and he was not of the idolaters.
Abraham was neither a Jew nor a Christian. He was a Muslim (Arabic word for “submitter to God”), decisive in submission to God, and [unlike the Christian who make of Jesus a partner of God,] he never associated any partner with God
Abraham was not a Jew, nor a Christian, but he was an honorary Muslim, and he did not join gods with God
Abraham was neither a Jew nor a Christian; rather, he was a Muslim who turned away from all that is false, and never was he of the polytheists.
Abraham was not a Jew, nor yet a Christian, but he was a `Hanif resigned, and not of the idolaters
Ibrahim was neither a Jew nor a Christian; but he was a Muslim, free from all falsehood; and was not of the polytheists
Abraham was neither a follower of Judaism nor of Christianity rather he was one who had turned away from all else except Allah and was one who had submitted to Allah and he was not of those who ascribe partners to Allah.
Abraham was neither a Jew, nor a Christian; but he was of the true religion, one resigned unto God, and was not of the number of the idolaters
Abraham was not a Jew, nor yet a Christian, but he was a "Hanif" (an upright man) who had surrendered, and not of the idolaters
No, Abraham was neither a Jew nor a Nazarene. He was of pure faith, a submitter (Muslim). He was never of the idolaters
Abraham was neither Jew nor Christian; but he was sound in the faith, a Muslim; and not of those who add gods to God
Ibrahim is not a Yahudi and not a Nasraani but he is a devout Muslim and he is not of the polytheists
Abraham had been neither a Jew nor a Christian, but he had been a monotheist, one who submits to God. He had not been among the ones who were polytheists.
Abraham was not a Jew or a Christian. He was true in faith and submitted to Allah. He was not one of the idolaters.
Abraham was neither a Jew nor a Christian but he was a Muslim, true in faith. He was not one of the Pagans (who set up partners with Allah)
Abraham was neither a Jew nor a Christian; he was a Muslim, wholly devoted to God. And he certainly was not amongst those who associate others with Allah in His divinity
Abraham was not a Jew nor a Christian, but he was (an) upright (man), a Muslim; and he was not one of the polytheists
Ibrahim was neither a Jew nor a Christian but he was upright, one who submitted (as a Muslim), and he was not of the polytheists.
Abraham was neither a Jew nor a Christian. But he was one who was single-minded in his devotion and submission to Allah. And he was not a polytheist
Ibrahim (Abraham) was neither a Jew nor a Christian; he was a (true) Muslim, far detached from all heresy and falsehood. Nor was he one of the polytheists
Abraham was neither a Jew nor a Nazarene, but he was a monotheist who surrendered; he was not of those who set up partners
Abraham was neither a Jew nor a Nazarene, but he was a monotheist who submitted; he was not of the polytheists.
Abraham was neither a Jew nor a Nazarene, but he was a monotheist who submitted; he was not of the polytheists.
Abraham was not a Jew and nor a Christian and but (he) was (a) true submitter/Moslem/Unifier of God a Moslem/submitter, and (he) was not from the sharers/takers of partners (with God)
Abraham was neither a "Jew" nor a "Christian", but was one who turned away from all that is false, having surrendered himself unto God; and he was not of those who ascribe divinity to aught beside Him
In no way was Ibrahim a Jew, neither a Christian; (i.e. a follower of Isa "Jesus", Nasraniyyan) but he was an unswervingly (upright) (i.e. veering away from idolatry) Muslim; and in no way was he one of the associators (Those who associate others with Allah)
Abraham was not a Jew, nor yet a Christian; but he was an upright man who had surrendered (to Allah), and he was not of the idolaters
Abraham was not a Jew or a Christian. He was an upright person who had submitted himself to the will of God. Abraham was not a pagan
Ibrahim was neither a Jew nor a Christian. But he was upright, a Muslim, and was not one of those who associate partners with Allah
‘Abraham’ was not a ‘Jew’ or a ‘Christian’, but he was a monotheist who had surrendered (himself completely to the authority of Allâh). And he was not of the Polytheists.
Ibraheem was neither a Jew nor a Christian. In fact, he was an obedient and sincere devotee of Allah; he was not among the idolaters
Abraham was neither a Jew nor a Christian. He was a Monotheist who had a deep, pure, focused Faith in Allâh. And he was not among the Polytheists.
Ibrahim was neither a Jew nor a Christian but an Orthodox Muslim. He never incorporated with Allah other deities
Ibrahim was neither a Jew nor a Christian, but a person of true faith who submitted to the will of Allah; he certainly was not from among the idolaters.
Abraham was neither a Jew nor a Christian; he submitted in all uprightness and was not a polytheist.
Ibrahim (Abraham) was neither Jew nor Christian, he was one dedicated to Allah, submitted to Him (a Muslim), and was not amongst the idolaters.
Abraham was neither Jew nor Christian. He was a devout Muslim. And he was no idolater
Abraham was neither Jewish, nor Christian; he was a monotheist submitter. He never was an idol worshiper.
Abraham was neither a Jew nor a Christian, but he was one who turned away from all that is false, a monotheist who submitted to God; never an idolater.
Abraham was neither a Jew nor a Christian, but he was one who turned away from all that is false, a monotheist who submitted to God; never an idolater.
Abraham was neither a Jew nor a Christian, but he was a Monotheist, a Muslim. And he was not among the Polytheists.
Abraham was neither (a) Jew nor (a) Christian but he was an upright Muslim, and he was not (one) of polytheists
Abraham was neither a Jew nor a Christian; but he was wholly devoted to God, having surrendered himself to Him. He was not of those who associate partners with God.
Abraham was neither a Jew nor a Christian, but he was an upright man who had surrendered to Allah. He never ascribed divinity to anyone beside One True God
Ibrahim was not a Jew nor a Christian but he was (an) upright (man), a Muslim, and he was not one of the polytheists
Abraham was neither a Jew nor a Christian but he was ever inclined to God and obedient to HIM, and he was not of those who associate gods with ALLAH
Abraham was neither Jew nor Christian, but rather was a ?anif, a submitter, and he was not one of the idolaters
Ibrahim (Abraham) was neither a Jew nor even a Christian; But he was true in Faith, and surrendered his will to Allah’s, (like a Muslim) and He did not join gods with Allah
Abraham was neither a Jew nor a Christian, but a monotheist, a submitter, and he wasn’t of the polytheists.
Abraham was neither a Jew nor a Christian, but he was a Monotheist, a Muslim. And he was not of the Polytheists
Abraham was neither a Jew nor a Christian, but he was one inclining toward truth, a Muslim [submitting to Allah ]. And he was not of the polytheists
Abraham was not a Jew, nor a Christian, but he was a Muslim, upright, and he was not of the idolaters.
Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to God's (Which is Islam), and he joined not gods with God
Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah's (Which is Islam), and he joined not gods with Allah
إِنَّ أَوۡلَى ٱلنَّاسِ بِإِبۡرَ ٰهِیمَ لَلَّذِینَ ٱتَّبَعُوهُ وَهَـٰذَا ٱلنَّبِیُّ وَٱلَّذِینَ ءَامَنُوا۟ۗ وَٱللَّهُ وَلِیُّ ٱلۡمُؤۡمِنِینَ ٦٨
and the people who are closest to him are those who truly follow his ways, this Prophet, and [true] believers- God is close to [true] believers
Surely, best people (to claim near relationship) with Abraham are those who followed him, this prophet (Muhammad), and those who have believed in him. And Allah is the Guardian of the believers.
Verily the nearest of mankind to Ibrahim, surely those who followed him, and this prophet, and those who believe; and Allah is the Patron of the believers
Of all men the nearest to Abraham are those who follow him, and then this Prophet and the faithful; and God is the protector of all believers
Indeed, the closest ones to the truth with Abraham are those who follow his understanding, this Nabi (Muhammad saw) and those who believe in him. Allah is the Waliyy of the believers.
The people with the strongest claim to Ibrahim are those who followed him and this Prophet and those who have iman. Allah is the Protector of the muminun.
Indeed the nearest of all people to Abraham are those who follow him, and this prophet and those who have faith, and Allah is the guardian of the faithful
Surely those of humankind who have the best claim to relationship with Abraham are those who followed him (during the term of his mission), and this (most illustrious) Prophet, and those (in his company) who believe. God is the confidant and guardian of the believers (to Whom they can entrust their affairs and on Whom they can rely.
The people nearest to Abraham are surely those who followed him (in the days of his prophethood) and this Prophet and those who believe (in him). Indeed, Allah is the Patron of the believers
Surely the people standing closest to Abraham are those who followed him, and this Prophet, and those who believe; and God is the Protector of the believers
The closest people to Abraham are those who followed him, and this prophet (Muhammad), and those who believe. God is the protector (and supporter) of the believers.
The people most worthy of associating with Abraham are those who followed Abraham, those who are following Mohammad (who has re-established the faith of Abraham) and those who believed in God. Let it be known that God is the protector of the believers
Without doubt, among humanity, the nearest of family to Abraham are those who follow him, this messenger, and those who believe. And God is the Protector of those who have faith
Surely, those of mankind who are most deserving of Abraham (as an ally) are those who followed him, and this prophet, and those who have attained faith. And Allah is the Ally of the believers.
Verily, the people most worthy of Abraham are those who follow him and his prophets, and those who believe;- God is the patron of the believers
Undoubtedly among all mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Mohammed - peace and blessings be upon him) and the believers; and Allah is the Guardian of the believers
Truly of all the people, those who followed him and this prophet and those who believe, are certainly the most entitled to Abraham and Allah is Ally of the believers.
Verily the men who are the nearest of kin unto Abraham, are they who follow him; and this prophet, and they who believe on him: God is the patron of the faithful
Verily, the people who have most claim to (or are nearest of kin to) Abraham are those who follow him, and this prophet, and those who believe: - Allah is the patron of the believers
Surely, the people who are nearest to Abraham are those who followed him, and this Prophet (Muhammad), and those who believe. Allah is the Guardian of the believers
They among men, who are nearest of kin to Abraham, are surely those who follow him, and this prophet Muhammad, and they who believe on him. And God is the protector of the faithful
Surely the nearest of men to Ibrahim are those who followed him and this Prophet and those who have Believed. And Allah is the Wali of the Believers
Truly, of humanity closest to Abraham are those who followed him and this Prophet and those who believed. And God is Protector of the ones who believe.
The people most worthy to be counted with Abraham are those who follow him, as do this Prophet [Muhammed] and those who believe [with him]. Allah is the Guardian of all those who have faith.
Surely the people nearest to Abraham are those who follow him, which are this Prophet (Muhammad) and those who believe with him; Allah is the Protector of only those who are the believers
Surely the people who have the best claim to a relationship with Abraham are those who followed him in the past, and presently this Prophet and those who believe in him; Allah is the guardian of the men of faith
The nearest of people to Abraham are surely those who follow him and their Prophet and those who believe. And Allah is the Friend of the believers
The nearest among mankind to Ibrahim are certainly those who followed him and this prophet and those who believe, and Allah is the Guardian of the believers.
Those who followed him (Abraham), this Prophet, and those who believe, are indeed the people close to Abraham. And Allah is close to the believers.
Certainly, the nearest of the people to Ibrahim (Abraham), (and the most deserving) are those who have followed him (in his Din [Religion]). And (they) are no other than this Messenger (blessings and peace be upon him) and those who have believed (in him). And Allah is the Helper of the believers
The most legitimate people to Abraham are those who followed him; and this prophet, and those who believed; and God is the supporter of the believers
The most legitimate people to Abraham are those who followed him; and this prophet, and those who believed; and God is the supporter of the believers.
The most legitimate people to Abraham are those who followed him; and this prophet, and those who believed; and God is the supporter of the believers.
That the people most worthy with Abraham are those who followed him and this the prophet and those who believed, and God (is) the believer's guardian/patron
Behold, the people who have the best claim to Abraham are surely those who follow him - as does this Prophet and all who believe [in him] - and God is near unto the believers
Surely the ones of mankind who are most deserving of Ibrahim's patronage are indeed the ones who closely followed him, and this Prophet, and the ones who have believed; and Allah is the Ever-Patronizing Patron of the believers
Lo! those of mankind who have the best claim to Abraham are those who followed him, and this Prophet and those who believe (with him); and Allah is the Protecting Guardian of the believers
The nearest people to Abraham, among mankind, are those who followed him, this Prophet (Muhammad) and the true believers. God is the Guardian of the true believers
The closest of people to Ibrahim are those who followed him, and this prophet, and those who believe; and Allah is the Guardian of all believers
Indeed, the people who have the best claim to ‘Abraham’ are his followers, and this ‘Prophet’, (Muhammad), and those who are adhere firmly to Islamic monotheism. Allâh is the True Guardian of the ‘Monotheistic Believers’ (of the unfeigned faith).
The people who can rightfully claim (allegiance to) Ibraheem, are of course those who obeyed him; and (now) this prophet (Muhammad, SAW) and those who believe (in this prophet). And Allah is the Protector of the believers
Verily the people who have the best claim to Abraham are his followers, and this Prophet (Muhammad), and those who adhere to Monotheistic Faith. Allâh is the True Guardian of the Monotheistic Believers of the Unfeigned Faith.
Indeed those who best deserve a rightful claim to spiritual affinity to Ibrahim are those who followed his system of faith and worship, inclusive of this Prophet –Muhammad– and those whose hearts have been touched with the divine hand. Allah is the Tutelary Guardian of those whose hearts reflect the image of religious and spiritual virtues
The closest of people to Ibrahim are those who followed him at that time, and this Prophet and those who believe in his Message. Allah is the Protector of the believers.
Indeed, those who have the best claim to Abraham are his followers, this Prophet, and the believers. And Allah is the Guardian of those who believe.
The closest to Ibrahim (Abraham) are surely those who follow him and this prophet and those who believe, and Allah is closest to the believers.
Surely those who are nearest to Abraham are those who followed him, this Prophet, and the true believers. God is the guardian of the faithful
The people most worthy of Abraham are those who followed him, and this prophet, and those who believe. GOD is the Lord and Master of the believers.
The people who are most deserving of Abraham are surely those who followed him - as does this Prophet and all who believed. God is the guardian of the believers.
The people who are most deserving of Abraham are surely those who followed him – as does this Prophet and all who believed. God is the guardian of the believers.
Surely the worthiest people with Abraham are those who followed him, and the prophet-this, and those who believed. And Allah is the believer's Guardian.
Verily the nearest people to Abraham are those who follow him and this Prophet and those who believe, and Allah is the Guardian of the believers
The people who have the best claim to Abraham are those who followed him, and this Prophet and those who are true believers. God is the Guardian of the believers.
People most worthy of Abraham are those who followed him, and this Prophet and those who believe with him. And Allah is the Protecting Friend of the true believers
Most surely the nearest of people to Ibrahim are those who followed him and this Prophet and those who believe and Allah is the guardian of the believers
Surely, the nearest of men to Abraham are those who followed him and this prophet and those who believe in him, and ALLAH is the Friend of the believers
Truly the people worthiest of Abraham are those who followed him, and this prophet and those who believe. And God is the Protector of the believers
Verily, without doubt among men, the nearest of kin to Ibrahim (Abraham), are those who follow him and) this prophet and those who believe: And Allah is the Protector (Wali) of those who have faith
Those most deserving of Abraham are those who follow him, this Prophet and those who believe. God is the Ally of the believers.
The people most deserving of Abraham are those who followed him, and this prophet, and those who believe. God is the Guardian of the believers
Indeed, the most worthy of Abraham among the people are those who followed him [in submission to Allah ] and this prophet, and those who believe [in his message]. And Allah is the ally of the believers
Indeed, the people most worthy of Abraham are those who followed him and this, the prophet, and those who believed; and God is the patron of the believers.
Without doubt, among men, the nearest of kin to Abraham, are those who follow him, as are also this Apostle and those who believe: And God is the Protector of those who have faith
Without doubt, among men, the nearest of kin to Abraham, are those who follow him, as are also this Prophet and those who believe: And Allah is the Protector of those who have faith
وَدَّت طَّاۤىِٕفَةࣱ مِّنۡ أَهۡلِ ٱلۡكِتَـٰبِ لَوۡ یُضِلُّونَكُمۡ وَمَا یُضِلُّونَ إِلَّاۤ أَنفُسَهُمۡ وَمَا یَشۡعُرُونَ ٦٩
Some of the People of the Book would dearly love to lead you [believers] astray, but they only lead themselves astray, though they do not realize it
A party of people of the Scripture wishes to lead you astray, but they shall not lead astray anyone but themselves, and they don’t realize it.
Pain would a party of the people of the Book lead you astray, and none they lead astray save themselves, and they perceive not
Some among the people of the Book wish to lead you astray, yet they lead none astray but themselves, though they do not realise
A group of those to whom the knowledge of reality has come, wanted to lead you astray, but they cannot lead anyone astray other than themselves. Yet they do not realize this.
A group of the People of the Book would love to misguide you. They only misguide themselves but they are not aware of it.
A group of the People of the Book were eager to lead you astray; yet they lead no one astray except themselves, but they are not aware
A party of the People of the Book wish that they could lead you astray; yet they lead none astray except themselves, but they do not perceive (that this is so)
(Believers!) a section of the people of the Scripture would fain lead you astray, but it is only the people like themselves that they lead astray, only they perceive not
There is a party of the People of the Book yearn to make you go astray; yet none they make to stray, except themselves, but they are not aware
And a group of the people of the book like to misguide you, but they only misguide themselves and they do not realize it.
Some of the followers of the Scripture wish to convert you to their belief. They do not get it that [by being so fascinated with their own created faith] they are the ones who are unjust to their souls but do not realize it
It is the wish of a group from the people of the Book to lead you astray, but they will lead astray not you, but their own selves, but they do not see
A faction of the People of the Scripture would love to lead youpl astray, but they lead none astray except themselves, but they are unaware.
A sect of the people of the Book would fain they could lead you astray, but they only lead themselves astray, and they do not perceive
A group among the People given the Book(s) desire that if only they could lead you astray; and they only make themselves astray, and they do not have sense
A party among the people of the scripture wished if only they could lead you astray. But they will lead astray none except themselves but they are not aware.
Some of those who have received the scriptures desire to seduce you; but they seduce themselves only, and they perceive it not
A sect of the people of the Book long to lead you astray, but they only lead themselves astray, and they perceive not
Some of the People of the Book wish to make you go astray, but they lead none astray except themselves, though they do not sense it
A party among the people of the Book would fain mislead you: but they only mislead themselves, and perceive it not
A group out of the people of Al-Kitab desired if they (ever) could make you go astray. But they shall not lead astray except their own selves but they realise not
A section of the People of the Book wished that they cause you to go astray. And they cause none to go astray, but themselves, and they are not aware.
Some of the people of the Book would like to lead you astray [away from Islam]. They lead only themselves astray and don’t even realize it.
Some of the People of the Book want to mislead you; but they mislead none except themselves, though they do not realize it
A party of the People of the Book would fain lead you astray, whereas in truth they lead none astray except themselves, but they do not realize it
A party of the People of the Book desire that they should lead you astray; and they lead not astray but themselves, and they perceive not
A party of the owners of the book like to mislead you, and they do not mislead (anyone) except themselves but they do not perceive.
A section of the People of the Book would love to mislead you. And they mislead not but themselves! And they know not
(O Muslims!) A section of the People of the Book (intensely) desire to, somehow, lead you astray, but they have led astray only themselves whilst they have no sense (of it)
A group from the people of the Scripture wished that they could misguide you, but they only misguide themselves and they do not notice
A group from the people of the Book wished that they could misguide you, but they only misguide themselves and they do not notice.
A group from the people of the Book wished that they could misguide you, but they only misguide themselves and they do not notice.
A group from The Book's people, wished/loved if they misguide you, and they do not misguide except themselves and they do not feel/know/sense
Some of the followers of earlier revelation would love to lead you astray: yet none do they lead astray but themselves, and perceive it not
A section of the population of the Book (Or: Family of the Book, i.e., the Jews and christians) would like to lead you into error; and in no way do they lead anyone into error except themselves, and in no way are they aware of it
A party of the People of the Scripture long to make you go astray; and they make none to go astray except themselves, but they perceive not
A group among the People of the Book would love to mislead you but they mislead no one but themselves. However, they do not realize it
A group from the people of the Book loves to mislead you, while they mislead none but themselves, and they do not realize
There is a group among the ‘People of the Scripture’, (‘Jews’ & ‘Christians’) who would like to mislead you. But they will not be able to mislead anyone except themselves. But they do lack the ability to perceive that.
A group of the people of the scriptures would love to lead you (all) astray. But, they only lead themselves astray, and no one else. They (just) do not realize
There is a group among the People of the Book, who would like to see you deviate from the path of truth. But they will not be able to deceive anyone into going away from the path of truth except themselves. But they lack the ability to perceive (this truth).
Some among Ahl al-Kitab wish they could lead you people astray, when in point of fact they alienate themselves from Allah’s purpose and path of righteousness but they fail to perceive that their imagination is often at war with reason and fact
Some People of The Book would love to mislead you, not realising that they are only misleading themselves.
Some of the People of the Book wish to mislead you ˹believers˺. They mislead none but themselves, yet they fail to perceive it.
A group amongst the people of the Book would love to lead you astray but they only lead themselves astray without realising it.
Some of the People of the Book wish to mislead you; but they mislead none but themselves, unaware though they are
Some followers of the scripture wish to lead you astray, but they only lead themselves astray, without perceiving.
Some People of the Book want to mislead you. They mislead only themselves, while not realizing it.
Some among the People of the Book want to mislead you. They mislead only themselves while not realizing it.
A category among the book's people would wish to stray you; and they are not straying except themselves, and they are unaware.
A group among the people of the Book desire to make you go astray, while they make not astray but themselves, and they are not aware
A party of the people of earlier revelations would love to lead you astray; but they lead astray none but themselves, although they may not perceive it.
A party among the People of the Book wish to lead you astray. But, by doing so, they shall only lead themselves astray without knowing it
A party of the followers of the Book desire that they should lead you astray, and they lead not astray but themselves, and they do not perceive
A party of the People of the Book would fain lead you astray; but they lead astray none except themselves, only they perceive not
A group among the People of the Book wishes to make you go astray; yet they make none go astray but themselves, though they are unaware
It is the wish of a party of the People of the Book to lead you astray. But they shall lead astray only themselves, and they do not understand
Some People of the Scripture wish to mislead you, but they only mislead themselves without realizing it.
A party of the People of the Book would love to lead you astray, but they only lead themselves astray, and they do not realize it
A faction of the people of the Scripture wish they could mislead you. But they do not mislead except themselves, and they perceive [it] not
A party of the people of the Book wish they could lead you astray, but they only lead themselves astray, and they do not perceive.
It is the wish of a section of the People of the Book to lead you astray. But they shall lead astray (Not you), but themselves, and they do not perceive
It is the wish of a section of the People of the Book to lead you astray. But they shall lead astray (Not you), but themselves, and they do not perceive
یَـٰۤأَهۡلَ ٱلۡكِتَـٰبِ لِمَ تَكۡفُرُونَ بِءَایَـٰتِ ٱللَّهِ وَأَنتُمۡ تَشۡهَدُونَ ٧٠
People of the Book, why do you deny God’s revelations when you can see they are true
O people of the Scripture! Why do you reject the Verse of Allah while you bear witness (to the truth)
O people of the Book! wherefore disbelieve ye in the revelations of Allah whereas ye bear witness
O people of the Book, why do you disbelieve the signs of God having witnessed them yourselves
O you to whom the knowledge of reality has come, even though you bear witness to the reality, why do you deny the existence of Allah in His signs (the manifestations of His Names)?
People of the Book! why do you reject Allah´s Signs when you yourselves are there as witnesses?
O People of the Book! Why do you defy Allah’s signs while you testify [to their truth]
O People of the Book! Why do you disbelieve in God’s Revelations (the clear proofs of truth), when you yourselves bear witness (to their truth in your own Books)
O people of the Scripture! Why do you deny the revelations of Allah while you are witnessing (their truth)
People of the Book! Why do you disbelieve in God's signs, which you yourselves witness
People of the book, why do you disbelieve in God’s signs, while you testify (to their truth)?
O you the followers of the Scripture, why do you reject the undeniable miracles of God that is taking place in front of your own eyes
O people of the Book, why do you reject the signs of God, of which you were witnesses
O People of the Scripture, why do you deny the signs of Allah, though you witness?
O people of the Book! why do ye disbelieve in the signs of God, the while ye witness them
O People given the Book(s)! Why do you disbelieve in the signs of Allah, whereas you yourselves are witnesses
O people of the scripture! Why do you disbelieve in the signs of Allah when you yourselves witness?
O ye who have received the scriptures, why do ye not believe in the signs of God, since ye are witnesses of them
O people of the Book! Why disbelieve you the revelations of Allah, when you yourselves witness them
People of the Book! Why do you disbelieve the verses of Allah while you are witness
O people of the Book! why disbelieve the signs of God, of which yourselves have been witnesses
O people of Al-Kitab! Why do you disbelieve the Ayaat of Allah although you are: you act as witnesses (for their truth)
O People of the Book! Why be ungrateful for the signs of God while you bear witness?
People of the Book, why do you reject the signs of Allah, which you witness?
O People of the Book! Why do you deny the revelations of Allah when you know that they are true
O People of the Book! Why do you reject the signs of Allah even though you yourselves witness them
O People of the Book, why do you disbelieve in the messages of Allah while you witness (their truth)
O owners of the book! why do you not believe in the signs of Allah when you are witnesses?
O People of the Book! Why do you suppress Allah's Verses/signs, and you are witnesses thereto
O People of the Book! Why are you denying Allah’s Revelations whilst you bear witness yourselves (i.e., you have read everything in your Books)
"O people of the Scripture, why do you reject God's signs while you are bearing witness"
"O people of the Book, why do you reject the revelations of God while you are bearing witness?"
O people of the Book, why do you reject the revelations of God while you are bearing witness?
You The Book's people, why do you disbelieve with God's signs/verses/evidences, and you are witnessing/testifying
O followers of earlier revelation! Why do you deny the truth of God's messages to which you yourselves bear witness
O population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) why do you disbelieve in the signs of Allah, and you witness (them)
O People of the Scripture! Why disbelieve ye in the revelations of Allah, when ye (yourselves) bear witness (to their truth)
(Muhammad), say, "People of the Book, why do you deny the revelation of God (the Quran) even though you know very well that it is from God?
O people of the Book, why do you disbelieve in the verses of Allah (revealed in the former Scriptures to foretell about the advent of the Holy Prophet ?) while you are yourselves witnesses (to those verses)
O’ ‘People of the Scripture’, (‘Jews’ & ‘Christians’), why do you refuse to admit the truth of the ‘Revelations’ of Allâh while you bear witness (to their truth)?
Oh people of the book! Why do you reject the revelations (and signs) of Allah, though you bear witness (to the truth) yourself
O’ People of the Book! why do you refuse to give credence to what Allâh has revealed (to His Messenger) when you bear witness (to its truth)?.
O you Ahl al-Kitab, why do you always deny Allah’s revelations and visible signs when you yourselves bear witness to their truth and verity
“People of The Book, why do you deny Allah’s signs when you are eyewitnesses to their revelation? </i
O People of the Book! Why do you reject the signs of Allah while you bear witness ˹to their truth˺?
Oh people of the Book, why do you reject the signs of Allah when you witness them?
People of the Book! Why do you deny God‘s revelations when you can clearly see
O followers of the scripture, why do you reject these revelations of GOD though you bear witness (that this is the truth)?
People of the Book, "Why do you deny God's revelations when you yourselves are witnesses?"
People of the Book, “Why do you deny God’s revelations when you yourselves are witnesses?”
O, the Book’s People! Why do you disbelieve with Allah’s verses, and you are witnessing?
O' People of the Book! Why do you disbelieve in the Signs of Allah while you bear witness (to their truth) ?
People of earlier revelations! Why do you disbelieve in God's revelations when you yourselves bear witness [to their truth]?
O People of the Book! Why do you deny the truth of God's Messages to which you yourselves bear witness? (Wasn't the Scripture revealed to you? And it foretells the advent of this Prophet)
O followers of the Book! Why do you disbelieve in the communications of Allah while you witness (them)
O People of the Book ! Why do you deny the signs of ALLAH, while you are witnesses thereof
People of the Book! Why do you disbelieve in God’s signs, while you are witness
You People of the Book! Why do you reject the Signs of Allah, to which you are (yourselves) witness
O People of the Scripture, why do you deny God’s verses, even while you witness them?
O People of the Book! Why do you reject the revelations of God, even as you witness
O People of the Scripture, why do you disbelieve in the verses of Allah while you witness [to their truth]
O people of the Book! Why do you disbelieve in the signs of God, while you witness?
Ye People of the Book! Why reject ye the Signs of God, of which ye are (Yourselves) witnesses
Ye People of the Book! Why reject ye the Signs of Allah, of which ye are (Yourselves) witnesses
یَـٰۤأَهۡلَ ٱلۡكِتَـٰبِ لِمَ تَلۡبِسُونَ ٱلۡحَقَّ بِٱلۡبَـٰطِلِ وَتَكۡتُمُونَ ٱلۡحَقَّ وَأَنتُمۡ تَعۡلَمُونَ ٧١
People of the Book, why do you mix truth with falsehood? Why do you hide the truth when you recognize it
O people of the Scripture! Why do you mix truth with falsehood and conceal the truth while you know
O people of the Book! wherefore confound ye the truth with falsehood, and hide the truths While ye know
O people of the Book, why do you mix the false with the true, and hide the truth knowingly
O you to whom the knowledge of reality has come, why do you hide the Truth within falsity and conceal the Truth while you repeatedly know of it?
People of the Book! why do you mix truth with falsehood and knowingly conceal the truth?
O People of the Book! Why do you mix the truth with falsehood, and conceal the truth while you know [it]
O People of the Book! Why do you confound the truth (by mixing it) with falsehood and conceal the truth knowingly
O people of the Scripture! Why do you confound the truth with falsehood and conceal the truth and that (too) deliberately
People of the Book! Why do you confound the truth with vanity, and conceal the truth and that wittingly
People of the book, why do you disguise the truth with falsehood, and you hide the truth while you know it?
O you the followers of the Scripture, why do you falsify the truth and hide the truth that you are aware of it
O you people of the Book, why do you clothe truth with falsehood, and conceal the truth while you have knowledge
O People of the Scripture, why do you confound the truth with falsehood and conceal the truth, though you know?
O people of the Book! why do ye clothe the truth with falsehood and hide the truth the while ye know
O People given the Book(s)! Why do you mix the truth with falsehood and conceal the truth, whereas you know
O people of the Scripture! Why do you mix the truth with the falsehood and thereby you hide the truth while you yourself know?
O ye who have received the scriptures, why do ye clothe truth with vanity, and knowingly hide the truth
O people of the Book! Why do you clothe the truth with falsehood and knowingly hide the truth
People of the Book! Why do you confound truth with falsehood, and knowingly hide the truth
O people of the Book! why clothe ye the truth with falsehood? Why wittingly hide the truth
O people of Al-Kitab! Why do you cover Al-Haqq with unauthentic (and unreal) and you conceal Al-Haqq while you are: you know (the difference)
O People of the Book! Why confuse you The Truth with falsehood, and keep back The Truth while you know?
People of the Book, why do you cloak truth with fabrication, thereby concealing the truth, when you do have sense?
O People of the Book! Why do you confound the truth with falsehood and knowingly conceal the truth
People of the Book! Why do you confound Truth with falsehood, and why do you conceal the Truth knowingly
O People of the Book, why do you confound the truth with falsehood, and hide the truth while you know
O owners of the book ! why do you cover the truth with falsehood and hide the truth when you know?
O People of the Book! Why do you clothe the truth with falsehood and conceal the truth knowingly?
O People of the Book! Why do you confound the truth with falsehood, and why do you hide the truth whereas you know
"O people of the Scripture, why do you dress the truth with falsehood and conceal the truth while you know"
"O people of the Book, why do you confound the truth with falsehood and conceal the truth while you know?"
O people of the Book, why do you confound the truth with falsehood and conceal the truth while you know?
You The Book's people, why do you confuse/mix/cover/dress the correct/truth with the falsehood and you hide/conceal the correct/truth and you are knowing
O followers of earlier revelation! Why do you cloak the truth with falsehood and conceal the truth of which you are [so well] aware
O population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) why do you confound the Truth with the untruth and keep back the Truth, and you know (that)
O People of the Scripture! Why confound ye truth with falsehood and knowingly conceal the truth
Why do you mix truth with falsehood and knowingly hide the truth?"
O People of the Book, why do you confound the truth with falsehood, and conceal the truth when you know (the reality)
O’ ‘People of the Scripture’, why do you confound truth with falsehood, and conceal the truth while you know it?
Oh people of the book! Why do you drape the truth with falsehood? (Why do) you knowingly conceal the truth
O’ People of the Book! why do you confound truth with falsehood and deliberately conceal the truth?.
O you Ahl al-Kitab, why do you always confuse the truth with falsehood and mix it up in the minds of the people and intentionally conceal the truth when you admit it into your minds
People of The Book, why do you dress up the truth with falsehood and knowingly hide the truth?”
O People of the Book! Why do you mix the truth with falsehood and hide the truth knowingly?
Oh people of the Book, why do you clothe the truth in falsehood and hide the truth knowingly?
People of the Book! Why do you confound Truth with the falsehood, and knowingly hide the Truth
O followers of the scripture, why do you confound the truth with falsehood, and conceal the truth, knowingly?
People of the Book, "Why do you clothe the Truth with falsehood, and knowingly hide the Truth?"
People of the Book, “Why do you clothe the Truth with falsehood, and knowingly hide the Truth?”
O The Book’s People! Why do you confound the right by the invalid, and mute the right and you are knowing?
O' People of the Book! Why do you confound the Truth with falsehood and hide the Truth while you know (it) ?
People of earlier revelations! Why do you cloak the truth with falsehood, and knowingly conceal the truth?
O People of the Book! Why do you cloak the Truth with falsehood, and conceal the Truth that you are so well aware of
O followers of the Book! Why do you confound the truth with the falsehood and hide the truth while you know
O People of the Book ! Why do you confound truth with falsehood and hide the truth knowingly
People of the Book! Why do you confound the truth with falsehood, and knowingly conceal the truth
You People of the Book! Why do you cover truth with falsehood, and hide the Truth, when you have knowledge
O People of the Scripture, why do you mix truth with falsehood and knowingly conceal the truth?
O People of the Book! Why do you confound the truth with falsehood, and knowingly conceal the truth
O People of the Scripture, why do you confuse the truth with falsehood and conceal the truth while you know [it]
O people of the Book! Why do you clothe the truth with falsehood and hide the truth while you know?
Ye People of the Book! Why do ye clothe Truth with falsehood, and conceal the Truth, while ye have knowledge
Ye People of the Book! Why do ye clothe Truth with falsehood, and conceal the Truth, while ye have knowledge
8
Devices against Islam
وَقَالَت طَّاۤىِٕفَةࣱ مِّنۡ أَهۡلِ ٱلۡكِتَـٰبِ ءَامِنُوا۟ بِٱلَّذِیۤ أُنزِلَ عَلَى ٱلَّذِینَ ءَامَنُوا۟ وَجۡهَ ٱلنَّهَارِ وَٱكۡفُرُوۤا۟ ءَاخِرَهُۥ لَعَلَّهُمۡ یَرۡجِعُونَ ٧٢
Some of the People of the Book say, ‘At the beginning of the day, believe in what has been revealed to these believers [the Muslims], then at the end of the day reject it, so that they too may turn back
A party of people of the Scripture says: “Believe in what is sent down on those who believe (Muslims) in early part of the day, and reject it at the end of the day, so that they (Muslims) may turn back (abandon truth).
And a Party of the people of the Book say: believe in that which hath been sent down unto those who have believed, at the break of day, and disbelieve at the close thereof, haply they may turn away
A section of the people of the Book say: "Believe in the morning what has been revealed to the faithful, and deny in the evening; they might perhaps turn back
A group of those to whom the knowledge of reality came said, “Go to the believers and tell them, ‘we have believed in what has been revealed’ then reject it at the end of the day (by saying you thought about it and realized it was not possible). Thus, maybe they too will (follow you and) abandon their way.”
A group of the People of the Book say, ´At the beginning of the day, you should claim to have iman in what was sent down to those who have iman, and then at the end of the day, you should reject it, so that hopefully they will revert.
A group of the People of the Book say, ‘Believe in what has been sent down to the faithful at the beginning of the day, and disbelieve at its end, so that they may turn back [from their religion].’
(In attempting a trick on the believers,) a party of the People of the Book say (to each other): "Feign belief at the beginning of the day in what has been sent down upon those who believe, and disbelieve at the end of it, that they may thus (doubt their religion and) turn back (to their former condition)
A section of the people of the Scripture said (to their companions in confidence), `Avow belief in that (- the Qur'an) which has been revealed to the believers, in the early hours of the day and deny (it) in the latter part of it, so that they (- the newly converted Muslims) may return (to disbelief)
There is a party of the People of the Book say, 'Believe in what has been sent down upon those who believe at the beginning of the day, and disbelieve at the end of it; haply they will then return
And a group of people of the book said: “Believe in what was sent down to the believers during the daytime, and disbelieve it at the end of it (the day), so they may return,
Some of the followers of the Scripture [have recourse to a trick to dishearten the Muslims by] saying in the morning that they have believed and later in the day proclaiming that they are disgusted with Islam [for such and such reason.]
A group of the people of the Book say, “Believe in the morning what is revealed to the believers, but reject it at the end of the day, so perhaps they may turn back
And a faction of the People of the Scripture said, “Believepl in what was sent down to those who attained faith at the beginning of the day, then deny (it) at its end, that perhaps they may return.
A sect of the people of the Book say, 'Believe in what was revealed to those who believed at the first appearance of the day, and disbelieve it at the end thereof,' - that (others) may perchance go back (from their faith)
And a group among the People given the Book(s) said, “Believe in what has been sent down to the believers in the morning and deny it by evening - perhaps they (the Muslims) may turn back (disbelieve).”
And a party from among the people of the scripture said, “Believe in that which has been sent down on those who believe [in the entire book] at the beginning of the day and disbelieve at the end of it perhaps they will return.
And some of those to whom the scriptures were given, say, believe in that which hath been sent down unto those who believe, in the beginning of the day; and deny it in the end thereof; that they may go back from their faith
A sect of the people of the Book say, "Believe in what was revealed to those who believed at the first appearance of the day, and disbelieve it at the end thereof" - that (others) may perchance go back (from their faith)
Some of the People of the Book say: 'Believe in that which is sent down to those who believe at the beginning of the day and disbelieve at the end of it, so that they will return
Others of the people of the Book say: "Believe in what hath been sent down to the believers, at daybreak, and deny it at its close" - Thus do they go back
And a group out of the people of Al-Kitab said: “Accept that which has been made evident on those who have Believed, at the start of the day, and reject it at its end, so that they (also) turn back (and become disbelievers)
And a section of the People of the Book said: Believe in what was caused to descend to those who believed at the beginning of the daytime. Disbelieve at the last of the day so that perhaps they will return to disbelief.
Some of the people of the Book said, “At the beginning of the day, let’s [claim to] believe in what was revealed to the [Muslim] believers. Later, let’s reject it. Perhaps (the converts) will return [to Judaism].”
Some of the People of the Book say to one another: "Believe in what is revealed to the believers (Muslims) in the morning and deny it in the evening; so that they (the Muslims) may follow suit and abandon their faith
A party of the People of the Book said: ´Believe in the morning what has been revealed to those who believe, and then deny it in the evening that they may thus retract (from their faith).´
And a party of the People of the Book say: Avow belief in that which has been revealed to those who believe, in the first part of the day, and disbelieve in the latter part of it, perhaps they may turn back
And a party of the owners of the book say, "Believe in (the Quran), which has been sent down on those who believe, at the beginning of the day and reject it at the end of it, so that they may return (to infidelity),
A section of the People of the Book say, "Express belief in what is revealed to the believers early in the day, and express disbelief at the end of it; so that they may turn back."
And a section of the People of the Book say (to the people): ‘Believe in the Book (Qur’an) which is sent down to Muslims in the morning, and deny it in the evening, so that (imitating you) they may also desert and turn about
And a group from among the people of the Scripture said: "Believe in what was revealed to those who believed during the beginning of the day, and reject it by the end of it, perhaps they will return."
And a group from among the people of the Book said: "Believe in what was sent down to those who believe during the beginning of the day, and reject it by the end of it, perhaps they will return."
And a group from among the people of the Book said: "Believe in what was sent down to those who believe during the beginning of the day, and reject it by the end of it, perhaps they will return."
And a group from The Book's people, said: "Believe with (what) was/is descended on those who believed (during the) face/front (beginning of) the daytime and disbelieve (during) its end, maybe they return."
And some of the followers of earlier revelation say [to one another]: "Declare your belief in what has been revealed unto those who believe [in Muhammad] at the beginning of the day, and deny the truth of what came later, so that they might go back [on their faith]
And a section of the population of the Book (Or: Family of the Book, i.e., the Jews and Christians) said, "Believe in that which has been sent down upon the ones who have believed in the early part (Literally: the face of the daytime) of the daytime and disbelieve at the last part of it, that possibly they would return (i.e. to your religion)
And a party of the People of the Scripture say: Believe in that which hath been revealed unto those who believe at the opening of the day, and disbelieve at the end thereof, in order that they may return
Some of the People of the Book say, "Believe in what is revealed to the Muslims during the day only and abandon it in the evening. This will perhaps make them give up their religion"
And a group from the people of the Book said (to their people), .Believe in what has been revealed to the believers in the early part of the day, and disbelieve at the end of it, so that they may turn back
A group among the ‘People of the Scripture’ says (unto each other): "Do believe in that which is revealed unto the Monotheistic Believers at the beginning of the day, and disbelieve in it at its end, so that they may renounce their faith.
A faction of the people of the book said (to each other), "At the start of the day, express belief in what has been revealed to the believers, but renounce it in the evening. Perhaps, (by such means) they would (repudiate and) turn back (from their beliefs)."
A group among the People of the Book says (to each other): "Do believe in that which is revealed to those who adhere to Islamic Monotheism in the morning and reject it in the evening so that they may renounce their Faith.
In their malice, did some among Ahl al-Kitab incite their fellow religionists to pretend at the beginning of the day that they give credence to what has been revealed to you Muslims. Then at the end of the day they repudiated it as if it were a second thought, expecting that those who are unsettled in allegiance or belief among you may hopefully reject it all
A group of People of The Book say: “Go ahead and believe what has been revealed to the believers early in the day then, at the end of the day, deny it; this way, the believers may give up their faith.”
A group among the People of the Book said ˹to one another˺, “Believe in what has been revealed to the believers in the morning and reject it in the evening, so they may abandon their faith.
A group amongst the people of the Book said: Let´s believe in that which was revealed to the believers during the day and reject it at the end of it so that they revert.
Some of the People of the Book say: ‘Believe in that which is revealed to the faithful in the morning and deny it at the end of the day, so that they may recant
Some followers of the scripture say, "Believe in what was sent down to the believers in the morning, and reject it in the evening; maybe someday they will revert.
Some People of the Book said, "Believe in what was revealed to the believers at daybreak, and deny it at sunset, so they may return [to their ignorance].
Some People of the Book said, “Believe in what was revealed to the believers at daybreak, and deny it at sunset, so they may return [to their ignorance].
And a category among the book's people said, “Believe in what was sent down to the believers in the day’s face, and disbelieve in it at its end, perhaps they may be returning.”
And a group of the People of the Book said: ' Believe in what has been sent down to those who believe, at the opening of the day, and disbelieve at the end of it, perhaps (by this divice) they return (from Islam)
A party of the people of earlier revelations say [to one another]: “Declare at the beginning of the day, that you believe in what has been revealed to the believers, and then deny it at the end of the day, so that they may go back on their faith.
Some People of the Book say to one another, "Declare belief in what has been revealed to the believers in the morning, and reject belief in the evening so that the believers might waver and revert. Or let us declare belief in some part of the Revelation and deny the other to sound fair and cause confusion."
And a party of the followers of the Book say: Avow belief in that which has been revealed to those who believe, in the first part of the day, and disbelieve at the end of it, perhaps they go back on their religion
And a party of the People of the Book say, `Declare your belief outwardly in that which has been revealed unto the believers, in the early part of the day, and disbelieve in the latter part of thereof; perchance they may return
And a group of the People of the Book say, “Believe in what was sent down unto those who believe at the start of the day, and disbelieve at its end, that haply they may return
And a party of the People of the Book say: "Believe in the morning in what is revealed to the believers, and reject it at the end of the day; That by chance they may (themselves) turn back
Some people of the Scripture say, “Believe in what was revealed to the believers at the beginning of the day, disbelieve at the end of the day, so they may return.”
Some of the People of the Book say, 'Believe in what was revealed to the believers at the beginning of the day, and reject it at its end, so that they may return.'
And a faction of the People of the Scripture say [to each other], "Believe in that which was revealed to the believers at the beginning of the day and reject it at its end that perhaps they will abandon their religion
And a party of the people of the Book say, 'Believe in what was revealed to those who believe at the beginning of the day, and disbelieve it at its end, perhaps they will return;
A section of the People of the Book say: "Believe in the morning what is revealed to the believers, but reject it at the end of the day; perchance they may (themselves) Turn back
A section of the People of the Book say: "Believe in the morning what is revealed to the believers, but reject it at the end of the day; perchance they may (themselves) Turn back
وَلَا تُؤۡمِنُوۤا۟ إِلَّا لِمَن تَبِعَ دِینَكُمۡ قُلۡ إِنَّ ٱلۡهُدَىٰ هُدَى ٱللَّهِ أَن یُؤۡتَىٰۤ أَحَدࣱ مِّثۡلَ مَاۤ أُوتِیتُمۡ أَوۡ یُحَاۤجُّوكُمۡ عِندَ رَبِّكُمۡۗ قُلۡ إِنَّ ٱلۡفَضۡلَ بِیَدِ ٱللَّهِ یُؤۡتِیهِ مَن یَشَاۤءُۗ وَٱللَّهُ وَ ٰسِعٌ عَلِیمࣱ ٧٣
but do not sincerely believe in anyone unless he follows your own religion’- [Prophet], tell them, ‘True guidance is the guidance of God’- [they say], ‘Do not believe that anyone else could be given a revelation similar to what you were given, or that they could use it to argue against you in your Lord’s presence.’ [Prophet], tell them, ‘All grace is in God’s hands: He grants it to whoever He will- He is all embracing, all knowing
And you don’t believe anyone but the one who follows your religion.” Say (O Muhammad): “Surely! The true Guidance is the Guidance of Allah.” (These people of the book don’t believe) that someone (besides them) could be given revelation like what you have been given, or they will argue with you before your Lord. Say (O Muhammad): “Surely! All the Bounty is in the Hand of Allah; Allah gives it to whom He wills. And Allah is Generous, All-knower.”
And believe not save one who followeth your religion. Say thou: verily the guidance of Allah - that is the guidance. Envy ye that any one should be vouchsafed the like of that which was vouchsafed unto you or fear ye that those others may overcome you in Contention before your Lord! Say thou: verily the grace is in the hand of Allah He vouchsafeth it unto whomsoever He will; and Allah is Bounteous, Knowing
"And do not believe those who do not belong to your faith." Say: "True guidance is the guidance of God -- that any may be given the like of what has been given you." Will they argue with you before your Lord? Say: "God's is the bounty. He gives whomsoever He please, for He is infinite and all-wise."
“Do not believe those who do not follow your religion!” Say, “Guidance is the guidance of Allah (involves the realization that the Names of Allah comprise one’s being). Do you oppose because the like of what has been given to you is given to another, or because they are going to prevail over you (with what has been given to them) in the sight of your Rabb?” Say, “Most certainly, bounty is in the hands of Allah, He gives it to whom He wills. Allah is the Wasi, the Aleem.”
Do not trust anyone except for those who follow your deen.´ Say, ´Allah´s guidance is true guidance. But you think it is impossible for anyone to be given the same as you were given, or to argue with you before your Lord.´ Say, ´All favour is in Allah´s Hand and He gives it to whoever He wills. Allah is All-Encompassing, All-Knowing.
‘And do not believe anyone except him who follows your religion.’ Say, ‘Indeed [true] guidance is the guidance of Allah.’ ‘[And do not believe] that anyone may be given the like of what you were given, or that he may argue with you before your Lord.’ Say, ‘Indeed all grace is in Allah’s hand; He grants it to whomever He wishes, and Allah is all-bounteous, all-knowing
"But do not believe in any but him who follows your religion –Say (O Messenger): "Surely, the only guidance is God’ guidance"– that anyone should be given the like of what you were given, or that they should argue against you before your Lord." Say: "Assuredly, all grace and bounty is in God’s hand; He gives it to whomever He wills." God is All-Embracing (with His mercy), All-Knowing
`Yet avow this belief only for the sake of those who follow your creed.' Say, `Surely, the true guidance is Allah's guidance', (and they also said, `Do not believe,) that anyone will ever be given the like of that (gift of prophethood) which you have been given, or that they will ever be able to prevail upon you in argument before your Lord.' Say, `Eminence (of prophethood and sovereignty) is entirely in the hands of Allah. He confers it to whomsoever He will.' And Allah is All-Embracing, All-Knowing
and believe not any but him who follows your religion.' Say: 'The true guidance is God's guidance -- that anyone should be given the like of what you have been given, or dispute with you before your Lord.' Say: 'Surely bounty is in the hand of God; He gives it unto whomsoever He will; and God is All-embracing, All-knowing
do not believe in anyone unless he follows your way of life (religion).” Say: “Indeed the (true) guidance is God's guidance.” (They say do not believe) that anyone is given like what you were given, otherwise they would argue with you before your Lord. Say: “Grace is in God’s hand; He gives it to whomever He wants. God is bountiful and knowledgeable.
[Their contention is:] “follow only the one who is of your own religion.” [In response to such statement] say to them: “The true guidance comes from God (and not necessarily from someone of your own religion) Now if they start disputing with you about the subject Say: “ Blessing someone with His revelation is at the discretion of God, the Generous, the knowledgeable [He may, therefore, bless whoever He wills with His revelations whether the person is a Jew or not.)”
“And believe no one unless he follows your way.” Say, “True guidance is the guidance of God. Or will a revelation be sent to someone like that which was sent to you? Or should they engage you in argument before your Lord?” Say, “All bounties are in the Hand of God. He grants them to whom He pleases, and God cares for all, and He knows all things.
But trust none except whoever has followed yourpl religion.” Saysg “Indeed, (true) guidance is (only) Allah’s guidance—that anyone can be brought the like of what youpl were brought, or they may debate with you before your Lord." Say, “All grace is in Allah’s hand; He gives it to whomever He wills.” For Allah is All-Embracing, All-Knowing.
'do not believe save one who followeth your religion.' Say, 'Verily, the (true) guidance is the guidance of God, that one should be given like what ye are given.' Or would they dispute with you before your Lord, say, 'Grace is in the hand of God, He gives it to whom he pleases, for God both comprehends and knows
“And do not believe in anyone except him who follows your religion”; say (O dear Prophet Mohammed - peace and blessings be upon him), “Only Allah’s guidance is the true guidance” - (so why not believe in it) if someone has been given similar to what was given to you, or if someone may be able to evidence it against you before your Lord; say (O dear Prophet Mohammed - peace and blessings be upon him), “Undoubtedly the munificence lies only in Allah’s hand; He may bestow upon whomever He wills; and Allah is Most Capable, All Knowing.”
And do not believe except in one who follows your religion.” Say [O Muhammad], “Truly the true guidance is Allah’s guidance; that someone else is given the like of that which you are given or that they may argue with you in the presence of your Lord.” Say [O Muhammad], Truly the bounty is in the hand of Allah and He gives it to whom He pleases and Allah is All-encompassing, All-knowing.
And believe him only who followeth your religion. Say, verily the true direction is the direction of God, that there may be given unto some other a revelation like unto what hath been given unto you. Will they dispute with you before your Lord? Say, surely excellence is in the hand of God, he giveth it unto whom he pleaseth; God is bounteous and wise
"Do not believe save one who follows your religion." Say (unto them), "Verily, the (true) guidance is the guidance of Allah (alone), that any one should be given like what you are given." Or would they dispute with you before your Lor
Believe none except those who follow your own religion. ' Say: 'The true guidance is the Guidance of Allah that anyone should be given the like of what you have been given, or dispute with you before your Lord. ' Say: 'Bounty is in the Hand of Allah. ' He gives it to whomsoever He will. Allah is the Embracer, the Knower
"And believe in those only who follow your Religion." SAY: True guidance is guidance from God - that to others may be imparted the like of what hath been imparted to you. Will they wrangle then with you in the presence of their Lord? SAY: Plenteous gifts are in the hands of God: He imparteth them unto whom He will, and God is Bounteous, Wise
And do not Believe except for that one who adopted your religion. Say: “Verily! Genuine guidance is the Guidance coming from Allah. (Do you fear) that a certain one is bestowed similar to that what has been bestowed on you or (that) they make arguments against you before your Nourisher-Sustainer?” Say (further): “Certainly the bounty is in the Hand of Allah; He grants to whom He thinks proper. And Allah is Omnipresent, Omniscient.”
And believe none, but one who heeded your way of life. Say: Truly guidance is The Guidance from God and believe not that anyone be given the like of what you were given, so that he argue with you before your Lord. Say: Truly, the grace is in the hand of God. He gives it to whomever He wills. And God is One Who is Extensive, Knowing.
Do not trust [in religious matters] anyone who does not follow your faith. Say, “Truly, all guidance is Allah’s guidance. [Does it concern you] that someone may be given [a message] like that which was given to you? [Do you worry] that they [who receive the message] may debate with you in the presence of your Lord?” Say, “Truly, grace is in Allah’s hand. He bestows it on whom He will. Allah is All-embracing, the All-knowing.
Do not follow anyone except the one who follows your own religion." O Muhammad, tell them: "The only true guidance is the guidance of Allah." These people of the Book do not believe that revelation could be sent to anyone besides themselves, like that which has been sent to you; or that they will ever argue with you in the presence of your Lord. Tell them: "For sure, grace is in the hands of Allah: He bestows it on whom He pleases; Allah has boundless knowledge."
They also say among themselves: ´Do not follow anyone except him who follows your faith.´ Say: ´Surely true guidance is Allah´s. It is His favour that anyone should be given the like of what you have been given in the past, and that others should have been given firm evidence to proffer against you before your Lord.´ Say: ´Surely bounty is in the Hand of Allah; He gives it to whom He wills. Allah is All-Embracing, All-Knowing
And believe not but in him who follows your religion. Say: True guidance -- Allah’s guidance -- is that one may be given the like of what you were given; or they would prevail on you in argument before your Lord. Say: Grace is surely in Allah’s hand. He gives it to whom He pleases. And Allah is Ample-giving, Knowing
and believe only in him who follows your religion." Say, "Guidance of Allah is certainly the guidance, (and any) one can be given the like of what you were given (as guidance)." Otherwise they will dispute with you before your Fosterer. Say, "Grace is certainly in the hand of Allah, He gives it to whom He wills, and Allah is Ample-giving, Knowing.
"And believe not that, except to one who follows your religion," — Say, "Indeed, the (true) guidance is guidance of Allah."— "anyone else could be given the like of what was given to you, or, could quarrel with you in the presence of your Lord." Say, "All favour is indeed in the hand of Allah. HE grants it to whom He wills. And Allah is Pervasive, Knowledgeable."
And do not believe anyone but him who follows (only) your din (religion).’ Say: ‘Surely, the guidance is but the guidance of Allah (alone).’ (And they further say to their people never to believe even this) that: ‘The like of the Book (or din [religion]) given to you may also be given to anyone else, or that someone may give a plea against you before your Lord.’ Say: ‘Bounty is in the Hand of Allah; He bestows on whom He pleases and Allah is All-Embracing, All-Knowing
"And do not believe except to those who follow your system." Say: "The guidance is God's guidance." "That anyone should be given similar to what you have been given, or that they debate with you at your Lord." Say: "The bounty is in God's hand, He gives it to whom He chooses, and God is Encompassing, Knowledgeable."
"And do not believe except in he who follows your system." Say: "The guidance is the guidance of God." That anyone should be given similar to what you have been given, or that they debate with you at your Lord. Say: "The bounty is in the hand of God, He gives it to whom He chooses, and God is Encompassing, Knowledgeable."
And do not believe except in he who follows your system. Say: "The guidance is the guidance of God." That anyone should be given similar to what you have been given, or that they debate with you at your Lord. Say: "The bounty is in the hand of God, He gives it to whom He chooses, and God is Encompassing, Knowledgeable."
And do not believe except to whom followed your religion, say: "That the guidance (is) God's guidance." That one be given equal/alike (to) what you were given or they argue/quarrel with you at your Lord. Say: "That the grace/favour (is) with God's hand, He gives it (to) whom He wills/wants, and God (is) spacious ,knowledgeable."
but do not [really] believe anyone who does not follow your own faith." Say: "Behold, all [true] guidance is God's guidance, consisting in one's being granted [revelation] such as you have been granted." Or would they contend against you before your Sustainer? Say: "Behold, all bounty is in the hand of God; He grants it unto whom He wills: for God is infinite, all-knowing
And do not believe anyone except him who has followed your religion." Say, "Surely the guidance is the guidance of Allah, "- that anyone should be brought the like of what you have been brought, or that they would argue against you in the (Meeting) with your Lord. Say, "Surely Grace is in the Hand of Allah; He brings it to whomever He decides; and Allah is Ever- Embracing, Ever-Knowing."
And believe not save in one who followeth your religion - Say (O Muhammad): Lo! the guidance is Allah's Guidance - that anyone is given the like of that which was given unto you or that they may argue with you in the presence of their Lord. Say (O Muhammad): Lo! the bounty is in Allah's hand. He bestoweth it on whom He will. Allah is All-Embracing, All-Knowing
They also say, "Do not believe anyone except those who follow your religion, so that no one may have what you have received or may argue with you before your Lord." (Muhammad), tell them, "The only guidance is the guidance of God. All favors are in the hands of God. He grants His favors to whomever He wants. He is Munificent and All-knowing"
But do not believe (for real) except in those who follow your faith. Say, .(Real) guidance is the guidance of Allah. (But all that you do is due to your envy) that someone is given what is similar to that which you have been given, or that they argue against you before your Lord. Say, .The bounty is in the hands of Allah. He gives it to whom He wills. Allah is All-Embracing, All-Knowing
Therefore, trust none but those who follow your own Faith." Say: "Indeed, the only divine guidance is the guidance of Allâh. (Do you fear that) some people might be given the same knowledge that you were given, and then they will argue with you before your Lord?" Say: "Indeed, the bounty is in the hand of Allâh. He grants it to whom He wills (of His servants). Allâh is All-Encompassing, All-Knowing."
(They say), "Do not believe anyone unless he follows (the tenets of) your (own) sect." (To that), say, "The true guidance, in fact, is the guidance of Allah!" (They also say), "Do not believe that another (prophet) is granted the same (revelation) as was (once) given to you. Otherwise, they will argue with you before your Lord." Say, "Indeed, the bounties (of all sorts) are in the hands of Allah. He grants (whatever He wants to) whomever He wants. Allah (and His mercy) is Boundless; He is the all-Knowing!"
Then trust none (with this secrete) except those who follow your own whims". Say: "Surely, the only Right Path to Salvation is the Path of Knowing Allâh (Islamic Monotheism). (They also said): “Do not believe that anyone will ever be given the Revelation in the Knowledge of Allâh like what you were given, or that anyone will ever dispute with you before your Lord”. Say: "Verily all bounty is in the hand of Allâh. He grants it to whomever He wills (of His servants). Allâh is All- Embracing- All-Knowing.
They caution their people against you and express their thoughts in words. "Do not trust any one," they say, "except those who follow the same law." Say to them, O Muhammad: "Indeed the only law consented to by Allah is the law based on the course steered by Allah; the only course leading to the path of righteousness where Providence is the guide." They caution their people against discoursing you Muslims on divine matters lest you use this knowledge to claim a Book and a Prophet of your own or that you may use the part of it which is against their interest and confound them before Allah, your Creator when all assemble in His Venerable and revered Majestic presence. Say to them, O Muhammad "grace rests in the hands of Allah. He confers it on whom He will and Allah is Wasi’un(Omnipresent) and 'Alimun"
And they say: “Only believe in those who follow your religion.” Say: “Allah’s guidance is the only guidance to rely on that has been given to like. So why do they dispute with you before your Lord?” Say: “All grace is in Allah’s hand, to give to anyone who wants it. Allah is Vast, the Knower.
And only believe those who follow your religion.” Say, ˹O Prophet,˺ “Surely, ˹the only˺ true guidance is Allah’s guidance.” ˹They also said,˺ “Do not believe that someone will receive ˹revealed˺ knowledge similar to yours or argue against you before your Lord.” Say, ˹O Prophet,˺ “Indeed, all bounty is in the Hands of Allah—He grants it to whoever He wills. And Allah is Ever-Bountiful, All-Knowing.”
And do not believe anyone unless he follows your religion - Say: the only guidance is the guidance of Allah - (and do not accept) that he has received something similar to what you have received nor (accept) that he may dispute with you before your Lord. Say: All benefit is in Allah´s hand who gives it to whom He pleases, and Allah is far-reaching and knows.
Believe in none except those that follow your own religion.‘ (Say: ‘The only guidance is God‘s guidance!‘) ‘Do not believe that anyone will be given the like of that which you were given, or that they will ever dispute with you in your Lord‘s presence.‘ Say: ‘Grace is in the hands of God: He bestows it on whom He will. And God is munificent and all-knowing
"And do not believe except as those who follow your religion." Say, "The true guidance is GOD's guidance." If they claim that they have the same guidance, or argue with you about your Lord, say, "All grace is in GOD's hand; He bestows it upon whomever He wills." GOD is Bounteous, Omniscient.
Only trust those who follow your faith." Say, "True guidance is God's guidance. But you think it is impossible for anyone to be given the same revelation as you were given, or that they could use it to argue against you before your Lord. " Say, "Grace is in God's hand, and He gives it to those He wills. God is infinite, All-knowing."
Only trust those who follow your faith.” Say, “True guidance is God’s guidance. But you think it is impossible for anyone to be given the same revelation as you were given or that they could use it to argue against you before your Lord.” Say, “Grace is in God’s hand, and He gives it to those He wills. God is infinite, All-knowing.”
And do not believe except for whoever followed your religion.” Say, “Surely, the guidance is Allah’s guidance. That may someone will be given alike of what you were given, or they will wrangle you at your Lord. Say, “Surely the bounty is with Allah’s hand; He gives it whoever He wills.” And Allah is all-Encompassing, Knowledgeable.
And do not believe save in one who follows your religion. say: Verily the (true) guidance is Allah's guidance - that a person may be given the like of what you have been given; or they would dispute with you in the presence of your Lord '. Say: ' Verily grace is in the hand of Allah. He endows it with whom He pleases, and Allah is All-Embracing, All-Knowing'.
“But do not really trust anyone except those who follow your own faith†— Say: “All true guidance is God's guidance — That anyone may be given the like of what you have been given. Or that they should contend against you before your Lord.†Say: “Grace is in God's hand: He bestows it on whom He wills. God is Munificent and All- Knowing.â€
"And do not really believe in anyone who does not follow your own religion." Say (O Messenger), "The True Guidance is God's Guidance that has been revealed to this Prophet as it came to you before. Do you wish to contend about your Sustainer?" Say, "All Grace is in Allah's hand. He bestows His Grace of Revelation according to His Laws. Allah is all-Embracing, all-Knowing." And He has chosen a non-Israelite Prophet for this Grace (7:157)
And do not believe but in him who follows your religion. Say: Surely the (true) guidance is the guidance of Allah-- that one may be given (by Him) the like of what you were given; or they would contend with you by an argument before your Lord. Say: Surely grace is in the hand of Allah, He gives it to whom He pleases; and Allah is Ample-giving, Knowing
And obey none but him who follows your religion.' Say, `Surely, true guidance - the guidance of ALLAH, - is, that one be given the like of that which has been given to you - or they would argue with you before your Lord.' Say, `All grace is in the hand of ALLAH. HE gives it to whomsoever HE pleases. And ALLAH is Bountiful, All-knowing
And believe none but him who follows your religion. Say, “Truly guidance is God’s Guidance" lest anyone be granted the like of what you were granted or dispute with you before your Lord.” Say, “Truly bounty is in God’s Hand. He grants it to whomsoever He will, and God is All-Encompassing, Knowing.
"And believe no one except the one who follows your religion." Say: "The True guidance is the Guidance of Allah: (Be sure) that a revelation may be sent to someone (else) like that which was sent to you: Or that those (receiving such revelation) should argue with you before your Lord?" Say: "All bounties are in the hands of Allah: He grants them to whom He pleases: And Allah is Enough (Wasi’), All Knowing (Aleem)."
Believe in no one except those who follow your religion. Say, “God’s guidance is the guidance. If anyone is given the same as you were, or argues with you before your Lord, say, ‘All blessings are in God’s hand; He grants them to whom He wills. God’s bounty is infinite, and He is All-Knowing.’”
And trust none except those who follow your religion.' Say, 'Guidance is God's guidance. If someone is given the like of what you were given, or they argue with you before your Lord, say, 'All grace is in God's hand; He gives it to whomever He wills.' God is Bounteous and Knowing
And do not trust except those who follow your religion." Say, "Indeed, the [true] guidance is the guidance of Allah . [Do you fear] lest someone be given [knowledge] like you were given or that they would [thereby] argue with you before your Lord?" Say, "Indeed, [all] bounty is in the hand of Allah - He grants it to whom He wills. And Allah is all-Encompassing and Wise."
And do not believe except for he who followed your religion.' Say, 'Indeed, the guidance is the guidance of God. That one is given like what was given to you.’ Or they dispute with you in the presence of your Lord, say: 'Indeed, grace is in the hand of God, He gives it to whom He wills; and God is immense, knowing.'
"And believe no one unless he follows your religion." Say: "True guidance is the Guidance of God: (Fear ye) Lest a revelation be sent to someone (else) Like unto that which was sent unto you? or that those (Receiving such revelation) should en gage you in argument before your Lord?" Say: "All bounties are in the hand of God: He granteth them to whom He pleaseth: And God careth for all, and He knoweth all things."
"And believe no one unless he follows your religion." Say: "True guidance is the Guidance of Allah: (Fear ye) Lest a revelation be sent to someone (else) Like unto that which was sent unto you? or that those (Receiving such revelation) should engage you in argument before your Lord?" Say: "All bounties are in the hand of Allah: He granteth them to whom He pleaseth: And Allah careth for all, and He knoweth all things."
یَخۡتَصُّ بِرَحۡمَتِهِۦ مَن یَشَاۤءُۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِیمِ ٧٤
and He singles out for His mercy whoever He will. His grace is infinite.’
He selects Mercy for whom He wills and Allah is the Owner of Great Bounty.
He singleth out for His mercy Whomsoever He will; And Allah is the Owner of mighty Grace
He may choose whom He likes for His favours, for great is His bounty
“He specifies His grace (from whom He wills) to whom He wills! Allah is the Azim, the possessor of bounty.”
He picks out for His mercy whoever He wills. Allah´s favour is indeed immense.´
He singles out for His mercy whomever He wishes, and Allah is dispenser of a great grace.’
He singles out for His mercy (of favoring with Prophethood or another calling) whom He wills. God is of tremendous grace and bounty
Allah has singled out for His grace (of the bestowal of Divine revelation) one whom He has pleased, for Allah is the Lord of great eminence
He singles out for His mercy whom He will; God is of bounty abounding.
He allocates His mercy to whomever He wants. He has enormous grace.”
God chooses for His favor whoever He wills and there is no limit for His Grace
For His mercy, He specially chooses whom He pleases, for God is the Lord of bounties unbounded
He specifies His mercy for whomever He wills, for Allah is the Possessor of great grace.
He specially favours with his mercy whom he pleases, for God is Lord of mighty grace
“He chooses by His mercy, whomever He wills; and Allah is the Owner of Great Munificence.”
He selects for His mercy whom He pleases and Allah is Master of the magnificent bounty.
He will confer peculiar mercy on whom he pleaseth; for God is indued with great beneficence
He especially selects for His mercy whom he pleases, for Allah is Lord of Unbounded Grace
He singles out for His Mercy whom He will. And Allah is of abundant bounty
He will vouchsafe His mercy to whom He will, for God is of great bounteousness
He selects under His mercy whom He thinks proper. And Allah is the Possessor of Magnificent Bounty
He singles out for His mercy whom He wills. And God is Possessor of Sublime Grace.
He chooses for His grace whom He will. Allah is unlimited in His great bounty.”
He chooses for His mercy whom He pleases, Allah is the Owner of mighty grace
He singles out for His mercy whomever He wills, Allah is possessed of abounding bounty.´
He specially chooses for His mercy whom He pleases. And Allah is the Lord of mighty grace
He selects for His mercy whom He wills and Allah is the Possessor of great grace."
HE specifies for His Mercy whom He wills. And Allah has immense capacity to grant favours
He specifies His mercy for whom He wills and Allah is the Lord of Infinite Bounty.
He specifies with His mercy whom He chooses, and God is with Great Bounty
He singles out with His mercy whom He chooses, and God is with Great Bounty.
He singles out with His mercy whom He chooses, and God is with Great Bounty.
He singles out/specializes with His mercy whom He wills/wants, and God (is owner) of the great grace/favour
singling out for His grace whom He wills. And God is limitless in His great bounty."
He appropriates of His mercy to whomever He decides; and Allah is The Owner of the magnificent Grace
He selecteth for His mercy whom He will. Allah is of Infinite Bounty
God grants priority in granting mercy to whomever He wants. God's favors are great
He chooses for His grace whom He wills. Allah is the Lord of great bounty
He selects for His mercy whom He wills. Allâh is the Lord of the great bounty.
He selects (and singles out) for His mercy, whomever He wants. Allah is the Lord of great honor
He singles out for His Mercy whomever He wills. And Allâh is the Lord of infinite bounty".
"He extends His mercy to whom He will and He is the source of sufficient grace which abounds in whom He will and of the efficacious grace which effects the end for which it is given"
He selects for His kindness anyone He pleases.” Allah is Most Gracious, the Almighty
He chooses whoever He wills to receive His mercy. And Allah is the Lord of infinite bounty.
He selects for His mercy whom He pleases, and Allah possesses immense favours.
He is merciful only to whom He will. God is He whose grace is infinite.‘
He specifies His mercy for whomever He wills; GOD possesses unlimited grace.
He singles out for His mercy whomever He wills, and God has boundless grace."
He singles out for His mercy whomever He wills, and God has boundless grace.”
He specifies with His mercy whoever He wills. And Allah is the Possessor of The Greatest Bounty.
He specializes for His mercy whom He pleases, and Allah is the Lord of Mighty Grace
He singles out for His mercy whom He wills. And God's grace is great indeed.
He selects for His Grace whom He Wills. Allah, the Possessor of infinite bounties knows the proper time, place and person for His Revelation
He specially chooses for His mercy whom He pleases; and Allah is the Lord of mighty grace
`HE selects for HIS mercy whomsoever HE pleases. And ALLAH is the Lord of mighty grace
He selects for His Mercy whomsoever He will, and God is Possessed of Tremendous Bounty
For His Mercy, He specially chooses whom He pleases; For Allah is the Bestower of greatest bounties
He chooses for His mercy whom He wills. And indeed, God is of great bounty.
He specifies His mercy for whomever He wills. God is Possessor of Sublime Grace
He selects for His mercy whom He wills. And Allah is the possessor of great bounty
He specially favours with His mercy whom He wills; and God is the possessor of great grace.
For His Mercy He specially chooseth whom He pleaseth; for God is the Lord of bounties unbounded
For His Mercy He specially chooseth whom He pleaseth; for Allah is the Lord of bounties unbounded
۞ وَمِنۡ أَهۡلِ ٱلۡكِتَـٰبِ مَنۡ إِن تَأۡمَنۡهُ بِقِنطَارࣲ یُؤَدِّهِۦۤ إِلَیۡكَ وَمِنۡهُم مَّنۡ إِن تَأۡمَنۡهُ بِدِینَارࣲ لَّا یُؤَدِّهِۦۤ إِلَیۡكَ إِلَّا مَا دُمۡتَ عَلَیۡهِ قَاۤىِٕمࣰاۗ ذَ ٰلِكَ بِأَنَّهُمۡ قَالُوا۟ لَیۡسَ عَلَیۡنَا فِی ٱلۡأُمِّیِّـۧنَ سَبِیلࣱ وَیَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ یَعۡلَمُونَ ٧٥
There are People of the Book who, if you [Prophet] entrust them with a heap of gold, will return it to you intact, but there are others of them who, if you entrust them with a single dinar, will not return it to you unless you keep standing over them, because they say, ‘We are under no obligation towards the gentiles.’ They tell a lie against God and they know it
Among the people of the Scripture (there are some) who, if you entrust them with a heap of wealth, will pay it back to you; and among them there are others who, if you entrust them with a single silver coin, will not pay it back to you unless you keep on demanding, because they say: “There is no blame on us (to betray and take the properties of) the unlettered people (who are not Jews or Christians).” But they tell a lie against Allah while they know it.
And of the people of the Book is he whom if thou trustest with a talent, he will restore it unto thee, and among them is he whom if thou trustest with a dinar, he will not restore it unto thee except thou art ever standing over him that is because they say there is in the matter of the illiterates no call on us. And they forge a lie against Allah while they know
There are some among the people of the Book who return a whole treasure entrusted to them; yet some there are who do not give back a dinar until you demand and insist, because they say: "It is not a sin for us to (usurp) the rights of the Arabs." Yet they lie against God, and they know it
Among the people to whom the knowledge of reality has been given is he who, if you entrust him with a great amount (of wealth), he will return it all to you as is. And among them is he who, if you entrust him with a single dinar (gold), he will not return it to you unless you constantly stand over him and demand it. (This is because of their thought) “The illiterate ones who are in opposition to us (who are ignorant of the reality) have no rights over us.” They deliberately lie about Allah.
Among the People of the Book there are some who, if you entrust them with a pile of gold, will return it to you. But there are others among them who, if you entrust them with just a single dinar, will not return it to you, unless you stay standing over them. That is because they say, ´We are under no obligation where the gentiles are concerned.´ They tell a lie against Allah and they know it.
And among the People of the Book is he who if you entrust him with a quintal will repay it to you, and among them is he who, if you entrust him with a dinar will not repay it to you unless you stand persistently over him. That is because they say, ‘We have no obligation to the non-Jews.’ But they attribute lies to Allah, and they know [it]
Among the People of the Book are some who, if you entrust them with a weight of treasure, restore it to you; and among them are some who, if you entrust them with one gold piece, do not restore it unless you keep standing over them. That is because they claim: "We have no responsibility toward the unlettered (those who do not have a Book like ours and follow our religion)." Thus they speak lies in attribution to God, and do so knowingly
And among the people of the Scripture there is he if you trust him with a huge treasure he will surrender it to you; yet there is another among them that if you entrust him with a single dinar he will not surrender it to you unless you keep on pressing him. They do that because they say, `We are not liable to be called to account in the matter of the unlettered (- not of Jewish race),' and they tell a lie in the name of Allah deliberately
And of the People of the Book is he who, if thou trust him with a hundredweight, will restore it thee; and of them is he who, if thou trust him with one pound, will not restore it thee, unless ever thou standest over him. That, because they say, 'There is no way over us as to the common people.' They speak falsehood against God and that wittingly
Among people of the book, there are some that can be trusted with huge amounts (of money) and they will return it back to you, and there are some that if you trust them even with one dinar (or a penny) they will not return it back to you unless you keep up your demand, because they say: “There is no way against us for those who are not people of the book.” They lie from God, and they know it.
[Not all the followers of the Scripture are alike.] Some of them can be trusted with a hoard of Gold. Some of them, on the contrary, cannot be trusted even with a coin as you have to beg them continuously so that they pay that back. They are the ones who say: “God will not hold us (the chosen people, loved by God) responsible for our dealing with the gentiles!” They falsify the word of God and they know it well (See Deuteronomy Ch. vs. as an example of such falsification.
Among the people of the Book are some who if entrusted with a treasure of gold would return it, others who if entrusted with a single silver coin will not return it unless you stood constantly demanding, because they said, “There is no obligation on us to keep faith with those who are unlettered.” But they tell a lie against God, and they know it
And of the People of the Scripture is one who, if yousg entrust him with a heap (of gold), will pay it back to you. And of them is one who, if you entrust him with a (single) dinar, will not pay it back to you unless you are constantly standing over him. That is because they have said, “We are under no obligation towards the gentiles.” And they tell lies against Allah, though they know.
And of the people of the Book, there are some of them who, if thou entrust them with a talent give it back to you; and some of them, if thou entrust them with a dinar, he will not give it back to thee except so long as thou dost stand over him. That is because they say, We owe no duty to the Gentiles;' but they tell a lie against God, the while they know
Among the People given the Book(s) is one who, if you trust him with a heap of treasure, will return it to you; and among them is one who, if you trust him with (just) one coin, will not return it to you unless you constantly stand over him (keep demanding); that is because they say, “We are not obliged in any way, in the case of illiterates”; and they purposely fabricate lies against Allah
And from among the people of the scripture are such whom if you entrust him with a whole treasure, he will give it back to you but among them are such whom if you trust him with a piece of gold coin, he will not give it back to you unless you persistently go after him. That is because they said, “The unlettered people have no right over us” and they contrive the lie against Allah when they themselves know.
There is of those who have received the scriptures, unto whom if thou trust a talent, he will restore it unto thee; and there is also of them, unto whom is thou trust a dinar, he will not restore it unto thee, unless thou stand over him continually with great urgency. This they do because they say, we are not obliged to observe justice with the heathen: But they utter a lie against God, knowingly
And among the people of the Book, there are some who, if you entrust them with a hoard of gold, will readily return it to you; and others among them, if you entrust them with a single coin, will not return it unless you keep standing over them. That is b
Among the People of the Book there are some, who, if you trust him with a Qintar (98,841.6 lbs.), will return it to you, and there are others, who, if you trust him with a dinar will not hand it back unless you stand over him, for they say: 'As for the common people, they have no recourse to us. ' They say lies against Allah while they know
Among the people of the Book are some, to one of whom if thou entrust a thousand dinars, he will restore them to thee: And there is of them to whom if thou entrust a dinar, he will not restore it to thee, unless thou be ever instant with him. This - because they say, "We are not bound to keep faith with the ignorant (Pagan) folk, and they utter a lie against God, and know they do so:"
And out of the people of Al-Kitab (is that) who if you entrust him with a huge sum he will return it; and out of them (is that) who if you entrust him with one Dinar, he will not return it to you except (under the pressure of that) which you continued on him standing (before him repeatedly). This is because, without doubt, they said: “(There is) no blame on us about (doing dishonesty with) the Ummiyyun and (thus) they utter against Allah a falsehood although they know
And among the People of the Book is he who, if thou hast entrusted him with a hundredweight, he would give it back to thee. And among them is he who, if thou hast entrusted him with a dinar, he would not give it back to thee unless thou hadst continued as one who stands over him. That is because they said: There is no way of moral duty on us as to the unlettered. And they are lying against God while they, they know.
Among the people of the Book is someone who can be trusted to return a treasure entrusted to him/her. Among them is someone who would not return even a single coin entrusted to him/her, unless you persistently demand it. That is a trait of their saying, “No blame will be on us in regard to these illiterate people.” They knowingly tell a lie about Allah.
Among the People of the Book there are some who, if you trust them with a heap of gold, will readily return it back; and there are others who, if you trust them with a single dinar (silver coin) will not return it back unless you constantly keep on demanding; because they say, "We are not going to be called to account for our behavior with the illiterates (non Jews or Christians)." Thus they deliberately ascribe a lie to Allah -knowing well that He never permitted such wrongdoing
And among the People of the Book there are some who would restore you even if you were to entrust a treasure of gold, and of them there are some whom were you to entrust with one gold piece, will not restore it unless you stand over them. That is because they say: ´We will not be taken to task for whatever we may do to non-Jews (ummls). Thus they falsely fix a lie upon Allah, and do so wittingly
And among the People of the Book there is he who, if thou entrust him with a heap of wealth, would pay it back to thee; and among them is he who, if thou entrust him with a dinar would not pay it back to thee, unless thou kept on demanding it. This is because they say there is not blame on us in the matter of the unlearned people and they forge a lie against Allah while they know
And from among the owners of the book, there is he who, if you entrust him with a heap of wealth, he will pay it back to you, and from among them there is he who, if you entrust him with a dinar (even a small account), he will not pay it back to you unless you stand over him (demanding it). That is because they say, "There is no way (responsibility) upon us in (connection with) the unlearned people (Arabs)," and they speak a lie against Allah while they know. it). That is because they say, "There is no way (responsibility) upon us in (connection with) the unlearned people (Arabs)," and they speak a lie against Allah while they know.
And among the People of the Book is one who, if you entrust him with a treasure, will return it back to you. And among them is one who, if you entrust him with a single dinar, will not return it back to you unless you constantly keep on pressing him for it. That is the position because they say, "We are not bound by any obligations to the illiterates." And theyh knowingly ascribe a lie to Allah
And amongst the People of the Book there are a type that if you trust him with a heap of wealth, he will return it to you. And some amongst them are such that if you trust him with one dinar (a gold coin), he will not return it to you unless you keep standing over him. That is because they say: ‘There is no blame on us in the matter of the illiterate.’ And they fabricate a lie against Allah and they know it themselves (as well)
And from among the people of the Scripture are those whom if you entrust him with a large amount he gives it back to you, and there are those whom if you entrust with one gold coin he will not return it to you unless you are standing over him. That is because they said: "We have no obligation towards the Gentiles." They say about God lies while knowing
And from among the people of the Book are those whom if you entrust him with a large amount he gives it back to you, and there are those whom if you entrust with one gold coin he will not return it to you unless you are standing over him. That is because they said: "We have no obligation towards the Gentiles." They say about God lies while they know.
And from among the people of the Book are those whom if you entrust him with a large amount he gives it back to you, and there are those whom if you entrust with one gold coin he will not return it to you unless you are standing over him. That is because they said: "We have no obligation towards the gentiles." They say about God lies while they know.
And from The Book's people, whom if you entrust him with a (ton) , he discharges/fulfills (pays) it (back) to you, and from them whom, if you entrust him with a dinar , (he) does not discharge/fulfill (pay) it (back) to you, except as long as you continued keeping up (demanding) on him. That is with that they said: "It is not on us in the illiterates/belongers to a nation (a) means (we do not have to be honest when dealing with other nations)." And they say on God the lie/falsehood and they know
AND AMONG the followers of earlier revelation there is many a one who, if thou entrust him with a treasure, will [faithfully] restore it to thee; and there is among them many a one who, if thou entrust him with a tiny gold coin, will not restore it to thee unless thou keep standing over him - which is an outcome of their assertion, "No blame can attach to us [for anything that we may do] with regard to these unlettered folk": and [so] they tell a lie about God, being well aware [that it is a lie]."
And of the population of the Book is he who, in case you put in his custody a hundred- weight, (Literally: a Kantar) will pay it back to you; and of them is he who, if you put in his custody one dinar, will not pay it back to you, except as long as you are upright over him. (Or: over it) That (is) so because they said, "There is no way over us as to the common folk." (i.e., the illiterates or the Gentiles) And they say lies against Allah, and they know (that)
Among the People of the Scripture there is he who, if thou trust him with a weight of treasure, will return it to thee. And among them there is he who, if thou trust him with a piece of gold, will not return it to thee unless thou keep standing over him. That is because they say: We have no duty to the Gentiles. They speak a lie concerning Allah knowingly
If you entrust some of the People of the Book, with a large quantity of gold, they will return it to you while if you entrust others among them with a small quantity of gold, they will not give it back to you unless you keep insisting on its return. For they say, "We are not bound to keep our words with the illiterate people," and they themselves knowingly ascribe false statements to God
Among the people of the Book there is one who, if you entrust him with a heap (of gold or silver), will give it back to you; and among them there is one who, if you entrust him with a single dinar (a coin of gold), he will not give it back to you, unless you keep standing over him. This is because they have said, .There is no way we can be blamed in the matter of the unlettered.And they tell lies about Allah knowingly
Among the ‘People of the Scripture’, there is one who, if you entrust him with a large amount of money, he will return it to you. Among them (Also), there is one who, if you entrust him with one ‘dīnār’, he will not return it to you, unless you stay standing over him. That is because they say: “We have no duty towards the ‘Gentiles’." They deliberately speak a lie against Allâh, while they are full aware of it.
Among the people of the scriptures are some who would readily return (your trust) to you, even if you entrust them with a lot of money. Among them are also those who would not pay you back, even if you entrusted him with a single ´dinar´, unless you stand over them (and demand it) constantly. This is so, because they say, "There is no liability upon us about matters concerning the illiterate _ (the non-jews)." They deliberately utter lies about Allah
Among the People of the Book are some who, if entrusted with a stack of gold, will readily return it. Yet there are others who, if entrusted with a single dīnār, will not return it unless you constantly stand demanding. That is because they say: “We have no duty towards the Gentiles". They deliberately attribute falsehood to Allâh.
Among Ahl al-Kitab there is he whom you can entrust with a cental of gold and he would return it to you on demand. Also among them is he who if entrusted with one single dinar, would not return it unless you keep asking and he may eventually be pronounced a defaulter. This is by reason of their folly and want of sense that they interpret in words. "We are not," they say, "under any obligation to these illiterate faithless people -the Muslims-" and they intentionally relate to Allah falsehood which they admit into their minds
Among the People of The Book are those who, if you entrust them with a heap of gold, they will return it to you. But there are others who, if you entrust them with a single gold coin, they will not return it to you unless you stand over them until they give it back; this is because they claim, “We are under no contract when it comes to non-Jews,” and in this way they knowingly tell lies against Allah.
There are some among the People of the Book who, if entrusted with a stack of gold, will readily return it. Yet there are others who, if entrusted with a single coin, will not repay it unless you constantly demand it. This is because they say, “We are not accountable for ˹exploiting˺ the Gentiles.” And ˹so˺ they attribute lies to Allah knowingly.
Among the people of the book are some who, if you entrust them with a large amount, they will return it to you, and among them are some who, if you entrust them with a single coin, will not return it to you unless you keep constantly at it. This is because they say: There is no redress against us concerning the gentiles; and they speak a lie against Allah knowingly.
Among the People of the Book there are some who, if you trust them with a heap of gold, will return it to you intact; and some who, if you trust them with one dinar, will not hand it back unless you demand it with importunity. For they say: ‘We are not bound to keep faith with Gentiles.‘ And they knowingly utter falsehood against God
Some followers of the scripture can be trusted with a whole lot, and they will give it back to you. Others among them cannot be trusted with a single dinar; they will not repay you unless you keep after them. That is because they say, "We do not have to be honest when dealing with the gentiles!" Thus, they attribute lies to GOD, knowingly.
Some of the People of the Book you can trust with a lot of gold, and they will return it to you. If you give others of them merely one coin, they will not return it to you unless you constantly remind them. That is because they say, "We are under no obligation to the Gentiles." They knowingly say lies about God.
Some of the People of the Book you can trust with a lot of gold, and they will return it to you. If you give others of them merely one coin, they will not return it to you unless you constantly remind them. That is because they say, “We are under no obligation to the Gentiles.” They knowingly say lies about God.
And among the book's people is who, if you entrust him with a quintal, he will procure it for you. And among them is who, if you entrust him with a single Dinar, he will not procure it for you, except only as long as you exist upon him standing. That is because they said, “Not upon us pathway in the illiterate.” And they are saying the lies against Allah, and they are knowing.
And among the People of the Book is he who, if you entrust him with a heap of wealth, he will return it to you; and among them is he who, if you entrust him with a dinar, he will not return it to you unless you keep standing firmly upon him (demanding it) . This is because they say: ' There is not any responsibility upon us for the gentile, and they tell a lie against Allah while they know (it)
Among the people of earlier revelations there is many a one who, if you trust him with a treasure, will return it to you intact; and there is among them many a one who, if you trust him with a small gold coin, will not return it to you, unless you keep standing over him. For they say: “We have no obligation to keep faith with Gentiles.†Thus they deliberately say of God what they know to be a lie.
Among People of the Scripture are some who can be trusted with a treasure, and they will give it back to you. Others among them cannot be trusted with a single gold coin; they will not repay you unless you keep after them. This is because they say, "We do not have to be honest when dealing with the Gentiles." Thus, they attribute lies to Allah and they know it
And among the followers of the Book there are some such that if you entrust one (of them) with a heap of wealth, he shall pay it back to you; and among them there are some such that if you entrust one (of them) with a dinar he shall not pay it back to you except so long as you remain firm in demanding it; this is because they say: There is not upon us in the matter of the unlearned people any way (to reproach); and they tell a lie against Allah while they know
Among the People of the Book there is he who, if thou trust him with a treasure, will return it to thee; and among them is he who, if thou trust him with a dinar, will not return it to thee, unless thou keep standing over him. That is because they say, `We are not liable to be called to account in the matter of the Unlearned people; and they utter a lie against ALLAH knowingly
Among the People of the Book is one who, were you to entrust to him a quintal, would render it back to you. And among them is one who, were you to entrust to him a dinar, would not render it back to you unless you kept standing over him. That is because they say, “There is nothing to stop us when it comes to the non-Jews.” But they knowingly speak a lie against God
And among the People of the Book are some who, if entrusted with a large amounts of gold, will readily pay it back; Others, who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because, they say, "There is no duty on us (to keep faith) with these ignorant (pagans)." But they tell a lie against Allah, and they know it well
Among the People of the Scripture, there are those who, if entrusted with a fortune, will return it to you. Yet, there are others who, if entrusted with a single coin, won’t return it unless you constantly stand over them. This is because they say, “We are under no obligation towards the Gentiles.” They knowingly tell lies about God.
Among the People of the Book is he, who, if you entrust him with a heap of gold, he will give it back to you. And among them is he, who, if you entrust him with a single coin, he will not give it back to you, unless you keep after him. That is because they say, 'We are under no obligation towards the gentiles.' They tell lies about God, and they know it
And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you. And among them is he who, if you entrust him with a [single] silver coin, he will not return it to you unless you are constantly standing over him [demanding it]. That is because they say, "There is no blame upon us concerning the unlearned." And they speak untruth about Allah while they know [it]
And of the people of the Book is he who, if you entrust him with a weight of treasure, he will return it to you. And among them is he who, if you entrust him with a dinar, he will not return it to you unless you keep standing over him. That is because they say, 'We owe no duty to the Gentiles;' and they tell a lie against God, while they know.
Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding, because, they say, "ther e is no call on us (to keep faith) with these ignorant (Pagans)." but they tell a lie against God, and (well) they know it
Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding, because, they say, "there is no call on us (to keep faith) with these ignorant (Pagans)." but they tell a lie against Allah, and (well) they know it
بَلَىٰۚ مَنۡ أَوۡفَىٰ بِعَهۡدِهِۦ وَٱتَّقَىٰ فَإِنَّ ٱللَّهَ یُحِبُّ ٱلۡمُتَّقِینَ ٧٦
No indeed! God loves those who keep their pledges and are mindful of Him
Yes, those who fulfill their promise and fear Allah much; surely Allah loves those who are pious.
Aye whosoever keepeth his covenant and feareth Allah--then verily Allah loveth the God-fearing
But certainly whoever keeps his promise and follows the right path (will be blessed), for God loves those who shun evil and follow the right course
Indeed, he who stands by his word and protects himself, undoubtedly Allah loves those who are protected.
No, the truth is, if people honour their contracts and have taqwa of Him, Allah loves those who have taqwa.
Yes, whoever fulfills his commitments and is wary of Allah —Allah indeed loves the Godwary
On the contrary (what God decrees is this): Whoever fulfills his pledge and keeps from disobedience to God in due reverence for Him and piety, surely God loves the God-revering, pious
Nay (they will indeed be called to account). Yet whoso discharges his obligations and guards against evil, (he will find that) Allah, infact, loves those who guard against evil
Nay, but whoso fulfils his covenant and fears God, God loves the godfearing
Yes, anyone who fulfills his promises and is cautious (of God), indeed God likes those who are cautious (of Him).
No way; God loves only those who are men of their words and do not fall into the Satan’s trap
No, those who keep their faith and do right, indeed know that God loves those who do right
Yes, whoever fulfills his covenant and is mindful (of God)—then indeed, Allah loves mindful people.
Yea, whoso fulfils his covenant and fears,- verily, God loves those who fear
Yes, why not? Whoever fulfilled his pledge and practised piety - and indeed Allah loves the pious
Nay! Indeed whoever fulfills his firm pledge and safeguards his own soul, then truly Allah loves those who safeguard their own souls.
Yea; whoso keepeth his covenant, and feareth God, God surely loveth those who fear him
Nay, whoever fulfils his covenant and acts righteously, - verily, Allah loves those who act righteously
Rather, those who keep their promise and fear Allah Allah loves the cautious
But whoso is true to his engagement, and feareth God, - verily God loveth those that fear Him
Behold! Whoever remained sincere with his pledge and remained obedient, then verily, Allah loves Al-Muttaqun
Yea! Whoever lived up to his compact and was Godfearing, then, truly, God loves the ones who are Godfearing.
Nonsense! As for whoever fulfills his/her covenant and has reverence, Allah loves those who fear Him.
In fact, those who keep their promise and guard themselves against evil are His beloved, for Allah loves only those who guard themselves against such evils
But Allah loves only those who fulfil their covenant and fear Allah. Truly Allah loves the God-fearing
Yea, whoever fulfils his promise and keeps his duty -- then Allah surely loves the dutiful
Why not ! whoever fulfils his agreement and guards (against evil), then Allah certainly likes those who guard (against evil).
Yes, indeed! Allah loves the pious people, such as one who keeps one's word and fears Allah
Yes, he who fulfils his promise and adopts Godfearingness (will indeed face no accountability); so Allah surely loves the pious
Indeed, anyone who fulfils his pledge and is aware of God, then God loves the righteous
Indeed, anyone who fulfils his pledge and is righteous, then God loves the righteous.
Indeed, anyone who fulfils his pledge and is righteous, then God loves the righteous.
Yes/certainly, who fulfilled with his promise and feared and obeyed, so that God loves/likes the fearing and obeying
Nay, but [God is aware of] those who keep their bond with Him, and are conscious of Him: and, verily, God loves those who are conscious of Him
Yes indeed, (but) whoever fulfils his covenant and is pious (to Allah), then surely Allah loves the pious
Nay, but (the chosen of Allah is) he who fulfilleth his pledge and wardeth off (evil); for lo! Allah loveth those who ward off (evil)
Those who keep their promise and observe piety should know that God certainly loves the pious ones
Why (will they) not (be blamed)? Whoever fulfils his pledge and fears Allah, then, Allah loves the God-fearing
Nay, he whoever fulfills his commitment and acts piously, (let him know that) Allâh demonstrates his own love for the ‘Pious’ ( or for those who show reverence & obedience to Him /or for those who guard themselves against falling into temptation or sin).
On the contrary! Whoever fulfills his pledge, and fears (Allah, will find) that Allah of course loves those who adopt piety
Nay, but he whoever fulfills his commitment and acts piously (can rest assured that) Allâh demonstrates His own love for the Pious.
Indeed he who fulfils his promise when he pledges himself before Allah to do what is to be done, keeps the vow when he binds himself by one, his words and deeds together accord and entertain the profound reverence dutiful to Allah shall come in the grace of Allah for Allah likes those who entertain the profound reverence dutiful to Him
Not so! Whoever fulfils his pledge and is mindful let him know that Allah loves the mindful.
Absolutely! Those who honour their trusts and shun evil—surely Allah loves those who are mindful ˹of Him˺.
But no, if someone fulfils his agreements and bewares, then Allah loves those who beware (of Him).
Indeed, those that are true to their covenant and fear God know that God loves those that fear Him
Indeed, those who fulfill their obligations and lead a righteous life, GOD loves the righteous.
Indeed, God loves those who keep His covenant and are always mindful of Him.
Indeed, God loves those who keep His covenant and are always mindful of Him.
Yes, whoever fulfilled his covenant and showed piety. So, surely Allah loves the pious ones.
Yes, whoever fulfils his promise and guards (against evil) - then, verily Allah loves the pious ones.
Indeed those who fulfil their pledges and guard themselves against evil [enjoy God's love]; for God loves the righteous.
Nay, the chosen of Allah is the one who fulfills his pledge and walks aright. Allah loves those who are mindful of His Commands
Yea, whoever fulfills his promise and guards (against evil)-- then surely Allah loves those who guard (against evil)
Nay, but whoso fulfills his pledge and fears ALLAH -verily, ALLAH loves those who fear Him
Yea! Whosoever fulfills his pact and is reverent—truly God loves the reverent
Yes! Those who keep their true faith and act right— Surely, Allah loves those who act righteously
Whoever fulfills his pledge and acts righteously—God loves the righteous.
Indeed, whoever fulfills his commitments and maintains piety—God loves the pious
But yes, whoever fulfills his commitment and fears Allah - then indeed, Allah loves those who fear Him
Nay, whoever fulfils his covenant and fears, then indeed, God loves those who fear.
Nay.- Those that keep their plighted faith and act aright,-verily God loves those who act aright
Nay.- Those that keep their plighted faith and act aright,-verily Allah loves those who act aright
إِنَّ ٱلَّذِینَ یَشۡتَرُونَ بِعَهۡدِ ٱللَّهِ وَأَیۡمَـٰنِهِمۡ ثَمَنࣰا قَلِیلًا أُو۟لَـٰۤىِٕكَ لَا خَلَـٰقَ لَهُمۡ فِی ٱلۡءَاخِرَةِ وَلَا یُكَلِّمُهُمُ ٱللَّهُ وَلَا یَنظُرُ إِلَیۡهِمۡ یَوۡمَ ٱلۡقِیَـٰمَةِ وَلَا یُزَكِّیهِمۡ وَلَهُمۡ عَذَابٌ أَلِیمࣱ ٧٧
but those who sell out God’s covenant and their own oaths for a small price will have no share in the life to come. God will neither speak to them nor look at them on the Day of Resurrection- He will not cleanse them [of their sins]- agonizing torment awaits them
Surely, those who sell the covenants of Allah and their oaths for a small price (gain); they shall have no share in the Hereafter. Neither Allah will speak to them, nor look at them on the Day of Resurrection, nor He will purify them, and they shall have a painful punishment.
Verily those who barter Allah's covenant and their oaths at a Small price- no portion is theirs in the Hereafter; nor shall Allah speak unto them or look at them on the Day of Resurrection, nor shall He cleanse them, and theirs shall be a torment afflictive
Those who trade on the promises of God, and who purchase a little gain from their oaths, will have no share in the life to come. God will not address or even regard them on the Day of Resurrection, nor perfect them, and their suffering will be painful
As for those who sell their covenant and promise to Allah for a small price; they have no share in the eternal life to come. Allah (not an external deity, the actualization of the forces of the Names within their essence) will not speak to them, look at them or purify them during the period of Doomsday. There is severe suffering for them.
Those who sell Allah´s contract and their own oaths for a paltry price, such people will have no portion in the Next World, and on the Day of Rising Allah will not speak to them or look at them or purify them. They will have a painful punishment.
Those who sell Allah’s covenant and their oaths for a paltry gain— there shall be no share for them in the Hereafter and Allah will not speak to them nor will He [so much as] look at them on the Day of Resurrection, nor will He purify them, and there is a painful punishment for them
As to those who sell God’s covenant and their oaths for a trifling price, there will be no share for them in the Hereafter; and God will not speak to them nor look upon them (with mercy) on the Day of Resurrection, nor will He purify them (of their sins to absolve them). And for them is a painful punishment
(On the contrary) those who take paltry gains for (shaking off their) covenant with Allah and their oaths, it is these for whom there shall be no big share in the Hereafter, Allah will never speak to them (lovingly) nor look at them (with affection) on the Day of Resurrection, nor will He treat them as pure; there awaits them a woeful punishment
Those that sell God's covenant, and their oaths, for a little price, there shall be no share for them in the world to come; God shall not speak to them neither look on them on the Resurrection Day, neither will He purify them; and for them awaits a painful chastisement
Those who trade their promise to God and their oaths for a small price, they will have no share (of joy) in the Hereafter, and God will neither speak to them nor look at them nor purify them on the Resurrection Day, and they will have a painful punishment.
Those who trade away their belief and sell their covenant with the Lord for a small price, they have no share of Hereafter. God will not look at them, not talk to them nor purify them on the Day of Resurrection; indeed there is an awful punishment in reserve for them
As for those who sell the faith they owe to God, and their own word for a miserable price, they will not be gratified in the hereafter, nor will God speak to them or look at them on the Day of Accountability, nor will He redeem them. They will have a terrible penalty
Indeed, those who purchase, in exchange for Allah's covenant and their oaths, a small price, those—there is no share for them in the Hereafter, nor will Allah speak to them, nor will He look at them on the Day of Resurrection, nor will He purify them, and for them is a painful punishment.
Those who sell God's covenant and their oaths for a little price, these have no portion in the future life. God will not speak to them, and will not look upon them on the resurrection day, and will not purify them; but for them is grievous woe
Those who accept abject prices in exchange of Allah’s covenant and their oaths, do not have a portion in the Hereafter - Allah will neither speak to them nor look towards them on the Day of Resurrection, nor will He purify them; and for them is a painful punishment
Truly those who sell the firm pledge to Allah and their oaths for a little price, there is no share for them in the hereafter and Allah will not speak to them and will not look at them on the day of resurrection and will not sanctify them and for them there will be a painful punishment.
But they who make merchandize of God's covenant, and of their oaths, for a small price, shall have no portion in the next life, neither shall God speak to them or regard them on the day of resurrection, nor shall he cleanse them; but they shall suffer a grievous punishment
Verily, those who sell Allah´s covenant and their oaths for a small price, these have no portion in the Hereafter. Allah will not speak to them, and will not look upon them on the Day of Resurrection, nor will He make them grow (spiritually); but t
Those who sell the promise of Allah and their own oaths for a little price shall have no share in the Everlasting Life. Allah will neither speak to them, nor look at them, nor purify them on the Day of Resurrection. Theirs shall be a painful punishment
Verily they who barter their engagement with God, and their oaths, for some paltry price - These! no portion for them in the world to come! and God will not speak to them, and will not look on them, on the day of resurrection, and will not assoil them! for them, a grievous chastisement
Verily, those who purchase at the cost of Allah’s covenant and their (own) oaths a small sum, those people: (there is) no portion for them in the Hereafter. Allah will not talk to them and will not look at them on the Day of Resurrection, and will not sanctify them. And for them (is) a punishment most painful
Truly, those who exchange the compact of God and their sworn oaths for a little price, those, there is no apportionment for them in the world to come. And God will neither speak to them, nor look on them on the Day of Resurrection nor will He make them pure. And for them is a painful punishment.
Some people barter, for a small gain, their covenant with Allah and their promises. They will not have blessings in the hereafter. Allah will not speak to them or even look at them on the Day of Resurrection. He will not purify them [of their sins]. A terrible punishment awaits them.
In fact, those who sell the covenants of Allah and their own oaths for a petty price, shall have no portion in the hereafter. Allah will neither speak to them nor even look at them nor cleanse them from their sins on the Day of Judgment. They shall have painful punishment
There shall be no share in the Life to Come for those who sell away the covenant of Allah and their oaths for a trivial gain. On the Day of Resurrection Allah will neither address them, look at them, nor will He purify them. A painful chastisement lies ahead of them
Those who take a small price for the covenant of Allah and their own oaths -- they have no portion in the Hereafter, and Allah will not speak to them, nor will He look upon them on the day of Resurrection, nor will He purify them, and for them is a painful chastisement
Those who sell Allah's agreement and their oaths for a small price, those are certainly the persons for whom there is no portion in the hereafter and Allah will not speak to them and He will not (even) look towards them on the day of resurrection and He will not purify them and for them there will be a painful punishment.
Indeed, those who trade Covenants with Allah and their pledges for a petty price— those shall have nothing good for them in the Hereafter. Allah shall neither speak to them nor look at them on the Day of Resurrection. And He shall cleanse them not; and, for them, a painful punishment
Certainly, those who sell the promise of Allah and their own oaths for a small price, it is they who will not have any share in the Hereafter. And on the Day of Resurrection Allah will neither speak to nor look at them, nor will He purify them, and for them will be painful torment
The ones that purchase with God's pledge and their oaths a small price, those will have no portion in the Hereafter, and God will not speak to them nor look at them on the Day of Resurrection nor purify them, and they will have a painful retribution
The ones who purchase with the pledge of God and their oaths a cheap price, those will have no portion in the Hereafter, and God will not speak to them, nor will He look at them on the Day of Resurrection, nor will He purify them, and they will have a painful retribution.
The ones who purchase with the pledge of God and their oaths a cheap price, those will have no portion in the Hereafter, and God will not speak to them, nor will He look at them on the Day of Resurrection, nor will He purify them, and they will have a painful retribution.
That those (who) buy/volunteer with God's promise/contract and their oaths a small price, those/these (have) no share of blessing/fortune for them in the end (other life), and God does not speak/talk to them, and nor look to them (on) the Resurrection Day and nor purifies/corrects them, and for them (is a) painful torture
Behold, those who barter away their bond with God and their own pledges for a trifling gain - they shall not partake in the blessings of the life to come; and God will neither speak unto them nor look upon them on the Day of Resurrection, nor will He cleanse them of their sins; and grievous suffering awaits them
Surely the ones who trade the covenant of Allah and their oaths for a little price, those will have no apportioning in the Hereafter, and Allah will not speak to them, nor look upon them on the Day of the Resurrection, nor will He cleanse them; and they will have a painful torment
Lo! those who purchase a small gain at the cost of Allah's covenant and their oaths, they have no portion in the Hereafter. Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom
Those who sell their covenant with God and their promises for a small price will have no share in the life hereafter. God will not speak to them nor will He look at them on the Day of Judgment nor will He purify them. They will face a painful torment
Surely, those who take a small price by (breaking) the covenant of Allah and their oaths, for them there is no share in the Hereafter, and Allah will neither speak to them, nor will He look towards them on the Day of Judgment, nor will He purify them. For them there is a painful punishment
Indeed, those who exchange the covenant of Allâh and their faith for a small price will have no share in the ‘Hereafter’. Allâh will not speak with them, or look at them on the ‘Day of Resurrection’, nor will He purify them. Consequently, they will be subjected to an extremely painful punishment (in the ‘Hereafter’).
Of course, those who trade away the covenant of Allah and their own pledges for the paltry price (in this world), shall have no share in the life-to-come. On the day of Resurrection, Allah will not talk to them, nor (will He even) look at them; and He will not cleanse them (of their sins). For them, there exists a painful punishment
Indeed, as for those who have voluntarily and consciously abandoned the covenant of Allâh and their Oaths in favour of small gain, they will have no share in the Hereafter. And Allâh neither speak to them, nor look at them, nor purify them Day of Resurrection. And they will be subjected to an extremely painful punishment.
Those who exchange Allah’s covenant or a vow to heaven or an oath that is binding for a miserable price featured in the vanity of the fleeting and ephemeral world shall be denied Allah’s grace Hereafter. Nor shall Allah address them, or look at them on the Day of Resurrection. He shall not bless them, and there awaits them a severe punishment
Those who sell Allah’s contract and their own vows in return for a small sum of money will have no share in the Hereafter. Allah will not speak to them nor look at them nor purify them on Judgement Day, instead they will have a painful punishment.
Indeed, those who trade Allah’s covenant and their oaths for a fleeting gain will have no share in the Hereafter. Allah will neither speak to them, nor look at them, nor purify them on the Day of Judgment. And they will suffer a painful punishment.
Those who sell their agreement with Allah and their oaths for a small gain, they will have no share in the hereafter and Allah will not speak to them nor look at them on the day of resurrection nor will He purify them, and painful punishment awaits them.
Those that sell God‘s covenant and their own oaths for a paltry price shall have no share in the world to come. God will neither speak to them nor look at them on the Day of Resurrection; nor will He purify them: woeful punishment awaits them
As for those who trade away GOD's covenant, and their obligations, for a cheap price, they receive no share in the Hereafter. GOD will not speak to them, nor look at them, on the Day of Resurrection, nor will He purify them. They have incurred a painful retribution.
Those who barter God's covenant and their oaths for a small price have no portion in the Hereafter, and God will not speak to them or look at them on the Resurrection Day, nor will He cleanse them of their sins. They will a have painful punishment.
Those who barter God’s covenant and their oaths for a small price have no portion in the Hereafter, and God will not speak to them or look at them on the Resurrection Day, nor will He cleanse them of their sins. They will have a painful punishment.
Surely those who purchase with Allah’s covenant, and their faith, a little price, those have no share for them in the Hereafter, nor Allah speaks to them, nor He looks at them on The Resurrection Day, and He will not refine them. And for them is a painful torment.
Verily those who sell Allah's covenant, and their oaths, for a little price, these! there will be no share for them in the Hereafter, and Allah will not speak to them, nor will He look towards them on the Day of Resurrection, nor will He make them grow (by purifying of sin) , and they will have a painful chastisement
Those who barter away their covenant with God and their oaths for a trifling gain will have no share in the life to come. God will neither speak to them, nor cast a look on them on the Day of Resurrection, nor will He cleanse them of their sins. Theirs will be a grievous suffering.
Those who trade away Allah's pledge and their oaths for worldly gains, will have no portion in the Hereafter. Allah shall neither speak to them nor look upon them on the Day of Resurrection, nor will He make them grow their "Self". Development of the personality can only be accomplished in this life. They have incurred a torment of suffering
(As for) those who take a small price for the covenant of Allah and their own oaths-- surely they shall have no portion in the hereafter, and Allah will not speak to them, nor will He look upon them on the day of resurrection nor will He purify them, and they shall have a painful chastisement
As for those who take a paltry price in exchange for their covenant with ALLAH and their oaths, they shall have no portion in the life to come, and ALLAH will neither speak to them nor look upon them on the Day of Resurrection, nor will HE purify them; and for them shall be a grievous punishment
Truly those who sell God’s Pact and their oaths for a paltry price, they shall have no share in the Hereafter and God will not speak to them, nor will He look at them on the Day of Resurrection, nor will He purify them. And theirs shall be a painful punishment
Verily, those who sell their faith for a small price, they owe to Allah and their own true word; They shall have no portion in the Hereafter: And Allah will not (find it worthy to) speak to them nor to look at them on the Day of Judgment, nor will He clean them (of sin): They shall have a painful Penalty
Those who exchange God’s covenant and their oaths for a trivial gain will have no share in the Hereafter, and God will neither speak to them nor look at them on Resurrection Day nor purify them. A severe punishment awaits them.
Those who exchange the covenant of God, and their vows, for a small price, will have no share in the Hereafter, and God will not speak to them, nor will He look at them on the Day of Resurrection, nor will He purify them. They will have a painful punishment
Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment
Indeed, those who sell God's covenant and their oaths for a little price, those have no share in the hereafter. And God will not speak to them, and will not look upon them on the Day of Resurrection, and will not purify them; and for them is painful punishment.
As for those who sell the faith they owe to God and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will God (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleans them (o f sin): They shall have a grievous penalty
As for those who sell the faith they owe to Allah and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allah (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleans them (of sin): They shall have a grievous penalty
وَإِنَّ مِنۡهُمۡ لَفَرِیقࣰا یَلۡوُۥنَ أَلۡسِنَتَهُم بِٱلۡكِتَـٰبِ لِتَحۡسَبُوهُ مِنَ ٱلۡكِتَـٰبِ وَمَا هُوَ مِنَ ٱلۡكِتَـٰبِ وَیَقُولُونَ هُوَ مِنۡ عِندِ ٱللَّهِ وَمَا هُوَ مِنۡ عِندِ ٱللَّهِ وَیَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ یَعۡلَمُونَ ٧٨
There are some who twist the Scripture with their tongues to make you [people] think that what they say is part of the Scripture when it is not; they say it is from God when it is not; they attribute lies to God and they know it
And surely, there is a party among them, they twist their tongues (distort) in reciting the book, so that you think it is from the book, but it is not from the book. They say: “It is from Allah,” but it is not from Allah. They speak lie against Allah while they know it.
And verily among them, are a party who pervert the Book with their tongues, that ye might deem it of the Book whereas it is not of the Book. And they say it is from God; whereas it is not from Allah, and they forge a lie against Allah while they know
Among them is a section which distorts in reading the Scripture in a way that though it sounds like the Scripture, in fact it is not; yet they say it is from God, when they know it is not; and they lie about God, and knowingly
There are some among them who talk by perverting the meaning (to mean something else) of the knowledge of reality, so that you think it is revealed knowledge. (Whereas) what they say is not revealed knowledge. They say, “It is from Allah,” but it is not from Allah! They deliberately lie about Allah.
Among them is a group who distort the Book with their tongues so that you think it is from the Book when it is not from the Book. They say, ´It is from Allah,´ but it is not from Allah. They tell a lie against Allah and they know it.
There is indeed a group of them who twist their tongues to mimic the Book, that you may suppose that it is from the Book, though it is not from the Book, and they say, ‘It is from Allah,’ though it is not from Allah, and they attribute lies to Allah, and they know [it]
And among them is a party twisting (the words of) the Book with their tongues (during their reading in order to distort its meaning), so that you may suppose it part of the Book, when it is not part of the Book; and they say it is from God’s Presence, when it is not from God’s Presence. They speak lies in attribution to God, and do so knowingly
There are some among them who twist their tongues while reciting their Scripture that you may think that (what they recite) is a part of the Scripture, whilst it is no part of the Scripture and they say, `This is from Allah,' whereas it is not from Allah. They tell a lie in the name of Allah deliberately
And there is a sect of them twist their tongues with the Book, that you may suppose it part of the Book, yet it is not part of the Book; and they say, 'It is from God,' yet it is not from God, and they speak falsehood against God, and that wittingly
And among them is a group twisting their tongues (and speak in a way) about the book, that you think it is from the book while it is not from the book, and they say that it is from God while it is not from God, and they lie from God while they know.
Among the followers of the Scripture you will find some who twist the words out of context. They also pretend that the falsified verses of the Scripture is the word of God while it is not true. They lie and they know it very well
There is among them some who distort the Book with their tongues. You would think it is a part of the Book, but it is not part of the Book. And they say, “It is from God.” But it is not from God, they are telling a lie against God, and they know it
And indeed, of them is a group who twist their tongues with the Scripture, that youpl may think it from the Scripture while it is not from the Scripture. And they say, “It is from Allah,” while it is not from Allah. And they tell lies against Allah, though they know.
And, verily, amongst them is a sect who twist their tongues concerning the Book, that ye may reckon it to be from the Book, but it is not from the Book. They say, 'It is from God,' but it is not from God, and they tell a lie against God, the while they know
And amongst them are some who distort (change words of) the Book with their tongues, so that you may think that this also is in the Book whereas it is not in the Book; and they say, “This is from Allah” whereas it is not from Allah; and they fabricate lies against Allah, whereas they know
And truly among them is certainly a group who twist their tongues with the book so that you may think it to be from the book while it is not from the book and they say that it is from the presence of Allah but it is not from the presence of Allah and they contrive the lie on Allah while they themselves know.
And there are certainly some of them, who read the scriptures perversely, that ye may think what they read to be really in the scriptures, yet it is not in the scripture; and they say, this is from God; but it is not from God: And they speak that which is false concerning God, against their own knowledge
And, verily, amongst them is a sect who twist the Scriptures with their tongues, that you may suppose it to be from the Book, but it is not from the Book. They say, "It is from Allah," but it is not from Allah, and they tell a lie against Allah
And there is a sect among them who twist their tongues with the Book, so you will think it is from the Book, whereas it is not from the Book. They say: 'This is from Allah, ' whereas it is not from Allah. And they knowingly tell lies against Allah
And some truly are there among them who torture the Scriptures with their tongues, in order that ye may suppose it to be from the Scripture, yet it is not from the Scripture. And they say, "This is from God;" yet it is not from God: and they utter a lie against God, and they know they do so
And certainly out of them, usually a group twist their tongues on Al-Kitab (confusing and misguiding the listeners) so that you may regard it from Al-Kitab, although it is not from Al-Kitab and they say: “It is from Allah,” although it is not from Allah and they utter lie against Allah and they know
And, truly, among them is a group of people who distort their tongues with the Book so that you assume it is from the Book, although it is not from the Book. And they say: It is from God, although it is not from God. And they say a lie against God while they know.
Certainly, some among them distort the Book with their tongues in order to make you think that what they say is from the Book even though it is not from the Book. They say, “This is what Allah says,” although it is not from Allah. They knowingly tell a lie about Allah.
There are some among them who twist their tongues pretending a quote from their Holy Book; so that you may think that what they read is a part of the Book, whereas, in fact it is not a part of the Book. They also assert, "It is from Allah" whereas, in fact it is not from Allah. Thus they deliberately ascribe a lie to Allah
And there is a party among them who twist their tongues while reciting the Book to make you think that it is part of the Book when in fact it is not. They say: ´It is from Allah´, when in fact it is not from Allah. They falsely fix a lie upon Allah, and do so wittingly
And there is certainly a party of them who lie about the Book that you may consider it to be (a part) of the Book while it is not (a part) of the Book; and they say, It is from Allah, while it is not from Allah; and they forge a lie against Allah whilst they know
And from among them there is a party who twist their tongues (in such a manner while reading) the book that you certainly consider it (to be) from the book, although it is not from the book, and they say it is from Allah though it is not from Allah and they speak a lie against Allah while they know.
And, indeed, there is among them a section who so twist their tongues with the Book that you may think it is from the Book, and it is not from the Book. And they say it is from Allah and it is not from Allah. And they knowingly utter a lie about Allah.
And there is indeed another section of them who, whilst reciting the Book, twist their tongues so that you may take their inverted expression as (part of) the Book, whereas it is not from the Book. And they say: ‘It is (all) from Allah,’ while it is not (at all) from Allah. They invent a lie against Allah and they know (it) themselves as well
And from amongst them is a group that twist their tongues with the Scripture so that you may think it is from the Scripture, while it is not from the Scripture, and they say it is from God while it is not from God, and they say about God lies while they know
And from among them is a group who twist their tongues with the Book so that you may think it is from the Book, while it is not from the Book, and they say it is from God while it is not from God, and they say about God lies while they know.
And from among them is a group who twist their tongues using the Book so that you may think it is from the Book, while it is not from the Book, and they say it is from God while it is not from God, and they say about God lies while they know.
And that from them (is) a group (E) (who) twist/turn/distort (misconstruct with) their tongues with The Book, so that you think/suppose it (is) from The Book, and it is not from The Book, and they say: "It (is) from at God". And it is not from at God, and they say on God the lie/falsehood and they are knowing
And, behold, there are indeed some among them who distort the Bible with their tongues, so as to make you think that [what they say] is from the Bible, the while it is not from the Bible; and who say, "This is from God," the while it is not from God: and thus do they tell a lie about God, being well aware [that it is a lie]
And surely (there is) indeed a group of them who twist their tongues with the Book that you may reckon it a (part) of the Book, and in no way is it a (part) of the Book, And they say, "It is from the Providence of Allah, " and in no way is it from the Providence of Allah; and they say lies against Allah, and they know (that)
And lo! there is a party of them who distort the Scripture with their tongues, that ye may think that what they say is from the Scripture, when it is not from the Scripture. And they say: It is from Allah, when it is not from Allah; and they speak a lie concerning Allah knowingly
A group among the People of the Book when reading the Bible, deliberately mispronounce words in order to change their meaning, try to show that what they have read is from the true Bible. In fact, what they have read is not from the true Bible. They say, "What we read is from God." In reality, it is not from God. They knowingly ascribe false statements to God
Among them there is indeed a group who twist their tongues while (reading) the Book, so that you may deem it to be from the Book, while it is not from the Book. They say, .It is from Allah., while it is not from Allah; and they tell lies about Allah knowingly
Indeed, there is a party among them distorting the ‘Scripture’ with their tongues so that you may think it is part of the ‘Scripture’, while it is not. They say: "This is from Allâh” while it is not. They deliberately tell lies about Allâh while they are fully aware of it.
Some of them twist their tongues and distort (the text as they quote) the scriptures. You would think it was part of the scriptures, although it is not in the scriptures (at all). They claim that it is from Allah, when (in fact) it is not (the revelation) from Allah. Knowingly, they utter lies about Allah
Verily there is a party among them distorting the Scripture with their tongues so that you may think it is part of the Scripture. But it is not actually in the Book. They say: “It is from Allâh”- but it is not form Allâh. Lo! They deliberately attribute falsehood to Allâh.
Among Ahl al-Kitab are some who seem to recite divine revelations documented in the Quran in jest to distort the words from common use. They expect to imprint on your minds that these are verses of the Quran, while in fact they are not. They relate them to Allah when in fact they are not Allah’s words and they relate to Allah falsehood and they admit it into their minds
Some of them twist their tongues when reciting from the Book to make you think it is from the Book, even though it forms no part of the Book, and they say: “This is from Allah,” even though it is not from Allah, and they knowingly tell lies against Allah
There are some among them who distort the Book with their tongues to make you think this ˹distortion˺ is from the Book—but it is not what the Book says. They say, “It is from Allah”—but it is not from Allah. And ˹so˺ they attribute lies to Allah knowingly.
And amongst them there is a faction who distort the book in their speech so that you consider it to be part of the book when it is not part of the book, and they say it is from Allah when it is not from Allah, and they speak a lie against Allah knowingly.
And there are some among them who twist their tongues when quoting the Scriptures, so that you may think it from the Scriptures, whereas it is not from the Scriptures. They say: ‘This is from God,‘ whereas it is not from God. And they knowingly utter falsehood against God
Among them are those who twist their tongues to imitate the scripture, that you may think it is from the scripture, when it is not from the scripture, and they claim that it is from GOD, when it is not from GOD. Thus, they utter lies and attribute them to GOD, knowingly.
Some of them distort the Book with their tongues, so that you would think that it is from the Book, when it is not. They say, it is from God, when it is not, and they knowingly tell lies about God.
Some of them distort the Book with their tongues so that you would think that it is from the Book when it is not. They say it is from God when it is not, and they knowingly tell lies about God.
And surely from them is a team who twist their tongues with the Book, to let you think it from the Book, while it is not from the Book. And they say, “It is from Allah,” and it is not from Allah. And they say the lies, against Allah, while they are knowing.
And verily among them is a group who twist their tongues with the Book that you may suppose it to be from the Book, but it is not from the Book; and they say: 'It is from Allah', while it is not from Allah; and they speak falsehood against Allah and they know (it)
There are some among them who twist their tongues when quoting the Scriptures, so that you may think that [what they say] is from the Scriptures, when it is not from the Scriptures. They say: “It is from Godâ€, when it is not from God. Thus, they deliberately say of God what they know to be a lie.
Among them are those who distort the Scripture with their tongues, that you may think that what they say is from the Scripture, when it is not from the Scripture. And they say, "It is from Allah", when it is not from Allah. They speak a lie concerning Allah, and they know it
Most surely there is a party amongst those who distort the Book with their tongue that you may consider it to be (a part) of the Book, and they say, It is from Allah, while it is not from Allah, and they tell a lie against Allah whilst they know
And, surely, among them is a party who twist their tongues while reciting the Book that you may think it to be part of the Book, while it is not part of the Book. And they say `It is from ALLAH;' while it is not from ALLAH; and they utter a lie against ALLAH while they know
And there is indeed a group among them who twist their tongues with the Book, that you may suppose it to be from the Book. But it is not from the Book. And they say, “It is from God,” though it is not from God. And they knowingly speak a lie against God
And surely, there is among them a section who change the Book with their tongues (as they read): You would think it is a part of the Book, but it is not a part of the Book; And they say: "That is from Allah", but it is not from Allah: It is they who tell a lie against Allah, and they know it well
Some of them manipulate the Scripture with their tongues to make you think it’s from the Scripture when it’s not. And they say, “It’s from God,” when it’s not from God. They tell a lie about God knowingly.
And among them are those who twist the Scripture with their tongues, that you may think it from the Scripture, when it is not from the Scripture. And they say, 'It is from God,' when it is not from God. They tell lies and attribute them to God, knowingly
And indeed, there is among them a party who alter the Scripture with their tongues so you may think it is from the Scripture, but it is not from the Scripture. And they say, "This is from Allah ," but it is not from Allah . And they speak untruth about Allah while they know
And indeed, among them surely is a party who distort the Book with their tongues, that you may think it is from the Book, and it is not from the Book. And they say, 'It is from God,' and it is not from God, and they tell a lie against God, while they know.
There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from God," but it is not from God: It is they who tell a lie a gainst God, and (well) they know it
There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah," but it is not from Allah: It is they who tell a lie against Allah, and (well) they know it
مَا كَانَ لِبَشَرٍ أَن یُؤۡتِیَهُ ٱللَّهُ ٱلۡكِتَـٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ ثُمَّ یَقُولَ لِلنَّاسِ كُونُوا۟ عِبَادࣰا لِّی مِن دُونِ ٱللَّهِ وَلَـٰكِن كُونُوا۟ رَبَّـٰنِیِّـۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَـٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ ٧٩
No person to whom God had given the Scripture, wisdom, and prophethood would ever say to people, ‘Be my servants, not God’s.’ [He would say], ‘You should be devoted to God because you have taught the Scripture and studied it closely.’
It is not possible for a person whom Allah has given the Book, the Wisdom, and the Prophethood; then he will say to the people: “Worship me instead of Allah.” But (he would say): “Be people of Allah according to the Book you have been teaching and studying.”
It is not Possible for a human being unto whom Allah hath vouchsafed the Book and Wisdom and prophethood that he should thereafter say unto men: be ye worshippers of me, beside Allah; but be ye faithful servants of the Lord, seeing that ye are wont to teach the Books and seeing that ye are wont to exercise yourselves therein
It is not for a mortal to whom God reveals the Book and the judgement and the prophethood to say to the people: "Be my votaries instead of God's," but (to say): "Become learned in divine law, by virtue of teaching and studying the Book."
It is not possible that Allah should give a human the knowledge of the reality, authority and Nubuwwah, and he would say to the people, “Leave Allah and serve me!” On the contrary, he would say, “In compliance with the teachings of the knowledge of the reality and the practices you engage in, be of those who are conscious of their servitude to their Rabb.”
It is not right for any human being that Allah should give him the Book and Judgement and Prophethood, and then that he should say to people, ´Be worshippers of me rather than Allah.´ Rather he will say, ´Be people of the Lord because of your knowledge of the Book and because you study.´
It does not behoove any human that Allah should give him the Book, judgement and prophethood, and then he should say to the people, ‘Be my servants instead of Allah.’ Rather [he would say], ‘Be a godly people, because of your teaching the Book and because of your studying it.’
It is not (conceivable) that God should give a human being the Book, authority with sound, wise judgment, and Prophethood, and then he should say to people: "Be servants to me, apart from God." Rather (he would say): "Be pure, dedicated servants of the Lord in that you teach the Book and in that you study it."
It is not given to a human being that Allah should give him the Book, the sovereignty and the prophethood and then he should say to the people, `Be servants to me beside Allah.' He would rather say, `Be you the sole devotees of (Allah) the Lord, for you teach the Book and because you study (it).
It belongs not to any mortal that God should give him the Book, the Judgment, the Prophethood, then he should say to men, 'Be you servants to me apart from God.' Rather, 'Be you masters in that you know the Book, and in that you study.
It is not (appropriate) for a human being whom God has given the book, wisdom, and the prophethood to say to people “Be my servants besides God.” but rather (he would say:) “Be servants of the Lord because of the book you were teaching and you were studying.”
No man, to whom God gives the Book, wisdom and Prophet hood, would say to the people: “Worship me instead of God (as Christians attribute it to Christ.)” Such person (Jesus) will surely say: “Worship none but the Lord (Matthew 4-10.) Be sincere Rabbis in teaching the Scripture as you have learnt (and do not falsify it.)”
It is not possible that a person to whom the Book is given, and the Wisdom, and the prophetic office, should say to people, “Be my worshippers rather than God's.” Instead he would say, “Be worshippers of He Who is truly the Guardian Evolver of all, for you have taught the Book and you have studied it earnestly.
No person to whom Allah has given the Scripture and wise judgment and prophethood would ever say to mankind, “Be my servants apart from Allah.” Rather, “Be godly on account of the Scripture which youpl used to teach and on account of what you used to learn.”
It is not right for a man that God should give him a Book, and judgment, and prophecy, and that then he should say to men, 'Be ye servants of mine rather than of God;' but be ye rather masters of teaching the Book and of what ye learn
It is not for any human to whom Allah has given the Book and wisdom and Prophethood, that he should afterwards say to the people, “Leave (the worship of) Allah and be my worshippers” - but he will surely say, “Be sincere worshippers of Allah, because you teach the Book and you preach from it.”
It is not fitting for a human that Allah should give him the book and the wisdom and the prophethood and thereafter he says unto men, “Be servants for me instead of Allah” but rather [he should say], “Be Godly men because of the fact that you teach the book and because of the fact that you study it in-depth.”
It is not fit for a man, that God should give him a book of revelations, and wisdom, and prophecy; and then he should say unto men, be ye worshippers of me, besides God; but he ought to say, be ye perfect in knowledge and in works, since ye know the scriptures, and exercise your selves therein
It is not possible for a man to whom Allah has given the Scripture and the Wisdom and the Prophethood, that then he should say to men, "Be you servants of mine rather than of Allah;" but (what he said was) "Be you rather faithful servants
No human to whom Allah has given the (Holy) Book, Judgement and Prophethood would say to the people: 'Be worshipers of me, other than Allah. ' But rather, 'Be of the Lord, for that you teach the Book, and in that you have studied.
It beseemeth not a man, that God should give him the Scriptures and the Wisdom, and the gift of prophecy, and that then he should say to his followers, "Be ye worshippers of me, as well as of God;" but rather, "Be ye perfect in things pertaining to God, since ye know the Scriptures, and have studied deep."
It suits not a human being that Allah may give him Al-Kitab and Al-Hukm (The Verdict) and An-Nubuwwah, then he says to people: “Be Ibad to me in derogation to Allah.” On the contrary (Allah tells them): “Be you Rabbaniyyun because you transmit and teach (the knowledge of) Al-Kitab and because you had been studying (it).”
It had not been for a mortal that God should give him the Book and critical judgment and the prophethood and, again, he say to humanity: Be you servants of me instead of God! Rather, he would say: Be you masters, because you had been teaching the Book and because you had been studying it.
It would not be proper, concerning any person unto whom Allah had given Scripture and wisdom and the gift of prophecy, for him to then say to people, “Worship me instead of Allah.” Instead, [he says,] “Be faithful servants of the Lord by teaching the Scriptures and by your own study.”
It is not possible for a man whom Allah has given the Book, the Wisdom and the Prophethood, that he would say to the people: "Worship me instead of Allah." On the contrary he would say: "Be devoted worshippers of your Lord in accordance with the Holy Book you have been teaching and reading."
It does not befit a man that Allah should grant him His Book and sound judgement and prophet-hood, and thereafter he should say to men: ´Become servants to me apart from Allah.´ He would rather say: ´Become dedicated men of Allah, in accord with the dictates of the Book you have been teaching and studying.´
It is not meet for a mortal that Allah should give him the Book and the judgement and the prophethood, then he should say to men: Be my servants besides Allah’s; but (he would say): Be worshippers of the Lord because you teach the Book and because you study (it)
It is not (possible) for a man that Allah should give him the book and wisdom and prophet hood, then he should say to people, "Be my servants (worshippers) besides Allah," but (he would say), "You be servants of the Fosterer because you teach the book and because you study (it)."
A man, whom Allah has given the Book and the Command and the Prophethood, cannot say to the people, "Be worshippers of me besides Allah." But be you all faithful worshippers of your Lord in accordance with what you have been teaching from the Book and in accordance with what you have been studying/learning from it
No human being whom Allah blesses with the Book and Wisdom and Prophethood has the right to say to the people: ‘Be my servants instead of Allah’s.’ (He would rather say:) ‘Be the devotees of Allah because you teach the Book and because you study it yourselves as well.
It is not for a human that God would give him the Scripture and the authority and the prophethood, then he would say to the people: "Be servants to me rather than God!", rather: "Be devotees for what you have been taught of the Scripture, and for what you studied."
It is not for any human being that God would give him the Book and the authority and the prophethood, then he would say to the people: "Be servants to me rather than God!" Rather: "Be Devotees for what you have been taught of the Book, and of what you have studied."
It is not for any mortal that God would give him the Book and the authority and the prophethood, then he would say to the people: "Be servants to me rather than God!" Rather: "Be devotees for what you have been taught of the Book, and of what you have studied."
It was not to a human that God gives him The Book and the judgment/rule and the prophethood then he says to the people: "Be/become worshippers/slaves to me, from other than God". And but: "Be knowledgeable Lord worshippers with what you were teaching The Book and with what you were studying "
It is not conceivable that a human being unto whom God had granted revelation, and sound judgment, and prophethood, should thereafter have said unto people, "Worship me beside God"; but rather [did he exhort them], "Become men of God by spreading the knowledge of the divine writ, and by your own deep study [thereof]."
In no way should a mortal (to whom) Allah brings the Book and the Judgment and the Prophethood thereafter say to mankind, "Be bondmen to me, apart from Allah." But, (i.e. But he should say) "Be lordly (i.e. teachers of Divine Law and worshipers of Allah) in that you used to teach the Book and in that you used to study (it)."
It is not (possible) for any human being unto whom Allah had given the Scripture and wisdom and the prophethood that he should afterwards have said unto mankind: Be slaves of me instead of Allah; but (what he said was): Be ye faithful servants of the Lord by virtue of your constant teaching of the Scripture and of your constant study thereof
God would never give the Book, authority, or prophesy to any person who would tell others to be his servants instead of being the servants of God. He would rather tell them to worship God for they had been teaching and studying the Book
It is not (possible) for a man that Allah gives him the Book, the wisdom and the prophethood, then he starts saying to the people .Become my worshippers, aside from Allah. rather, (he would say), .Be men of the Lord; as you have been teaching the Book, and as you have been learning it
It is not (possible) for any human being that Allâh should give him the ‘Scripture’, the authority of moral judgments and Prophethood, and then he would say to the people: "Be my worshipers rather than Allâh's," but instead, he would say: "be faithful preachers of the Lord because of what you have taught of the ‘Scripture’, and because of what you have studied."
It is not (conceivable) that a man, upon whom Allah confers the book, the wisdom, and the prophethood, would later say to people, "Be my devotees (and worship me) instead of Allah!" Rather (he would say), "Be the faithful servants of Allah, since you teach the scriptures and study them."
It is not possible for any human being to whom Allah has given the Scripture, the authority of moral judgments and the Gift of Prophecy to say to the people: "Be my worshipers instead of Allâh's". Rather he would say: "Be Spiritual leaders in order to show the way in knowing the Lord because of what you used to teach of the Scripture and because of what you have studied".
It is hardly intelligible that a human on whom Allah confers the Book and the wisdom and the prerogative of Prophethood would demand of the people to worship him in lieu of Allah. Rather he would ask of them by virtue of right and authority to pay reverence and veneration to Allah, the Creator, and to adore Him with appropriate acts and rites and devotion. This is the logical sequence which Allah has imparted to them, the divine knowledge which they have imparted to people, the divine knowledge which they themselves have applied their minds to its acquisition
It is inconceivable for a man who has been given the Book, authority and prophethood by Allah to then tell people: “Worship me instead of Allah.” Rather he will say, “Be godly, seeing as you used to teach the Book and study it.”
It is not appropriate for someone who Allah has blessed with the Scripture, wisdom, and prophethood to say to people, “Worship me instead of Allah.” Rather, he would say, “Be devoted to the worship of your Lord ˹alone˺”—in accordance with what these prophets read in the Scripture and what they taught.
And no person has a right that when Allah gives him the book and sound judgement and prophethood he should say to people be my servants instead of Allah´s, but he should say: guide people to your Lord on account of what you know and teach of the book and what you study.
No mortal to whom God has given the Book and wisdom and prophethood would say to people: ‘Worship me instead of God.‘ But rather: ‘Be devoted masters, for you have taught and studied the Book.‘
Never would a human being whom GOD blessed with the scripture and prophethood say to the people, "Idolize me beside GOD." Instead, (he would say), "Devote yourselves absolutely to your Lord alone," according to the scripture you preach and the teachings you learn.
It is inconceivable that a man could have been given the Book, Wisdom and Prophecy by God and then have told people, "Worship me instead of God," rather than, "Be godly teachers because of what you were taught from the Book and because of what you have studied."
It is inconceivable that a man could have been given the Book, Wisdom, and Prophecy by God and then has told people, “Worship me instead of God,” rather than, “Be godly teachers because of what you were taught from the Book and because of what you have studied.”
It was not for a humankind that Allah has given him the Book, the wisdom, and the prophethood then he says for the people, “Be my worshippers rather than Allah’s.” But, “Be the Lord’s worshippers with what you were teaching the Book, and with what you were studying.”
It is not for a human being that Allah should give him the Book, the judgement and prophethood, then he should say to people: ' Be my servants rather than Allah's '; but rather, (he would say) : ' Be godly because of your constant teaching the Book and your constant studying (it yourselves)
It is not conceivable that any human being to whom God had given revelation and wisdom and prophethood would subsequently say to people: “Worship me instead of God.†But rather: “Be devoted servants of God, by virtue of spreading the knowledge of the Scriptures and your constant study of them.â€
Never would a human being, whom Allah has blessed with the Scripture, Wisdom and Prophethood, say to people, "Be servants of me instead of Allah." Instead he would say, "Become men of God by spreading the knowledge of the Scripture and the teachings you learn there from."
It is not meet for a mortal that Allah should give him the Book and the wisdom and prophethood, then he should say to men: Be my servants rather than Allah's; but rather (he would say): Be worshippers of the Lord because of your teaching the Book and your reading (it yourselves)
It does not befit a truthful man that ALLAH should give him the Book and Wisdom and Prophethood, and then he should say to men, `Be my worshippers instead of ALLAH; but he would say, `Be solely devoted to the Lord because you teach the book and because you study t
It is not for any human being, God having given him the Book, judgment, and prophethood, to then say to the people, “Be servants of me instead of God.” Rather, “Be sages, from having taught the Book and from having studied.
It is not (possible) that a man, to whom is given the Book, and Wisdom, and the position of a prophet, can say to people; "Be you my worshippers rather than Allah’s:" On the contrary (he would say): "Be you the worshippers of Him, Who is truly the Cherisher of all: For you have been taught the Book and you have studied it truthfully."
No one to whom God has given the Scripture, wisdom, and prophethood would ever say to the people, “Worship me apart from God.” Instead, “Be worshipers of the Lord, according to the Scripture you teach and study.”
No person to whom God has given the Scripture, and wisdom, and prophethood would ever say to the people, 'Be my worshipers rather than God's.' Rather, 'Be people of the Lord, according to the Scripture you teach, and the teachings you learn.'
It is not for a human [prophet] that Allah should give him the Scripture and authority and prophethood and then he would say to the people, "Be servants to me rather than Allah ," but [instead, he would say], "Be pious scholars of the Lord because of what you have taught of the Scripture and because of what you have studied."
It is not for a mortal that God should give him the Book, and the wisdom, and the prophethood, then he should say to mankind: 'Be servants for me besides God.' But, 'Be rabbis for that you were teaching the Book and for that you were studying.'
It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than God's": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherishe r of all: For ye have taught the Book and ye have studied it earnestly."
It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than Allah's": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly."
وَلَا یَأۡمُرَكُمۡ أَن تَتَّخِذُوا۟ ٱلۡمَلَـٰۤىِٕكَةَ وَٱلنَّبِیِّـۧنَ أَرۡبَابًاۗ أَیَأۡمُرُكُم بِٱلۡكُفۡرِ بَعۡدَ إِذۡ أَنتُم مُّسۡلِمُونَ ٨٠
He would never command you to take angels and prophets as lords. How could he command you to be disbelievers after you had devoted yourselves to God
Nor he will command you to take the angels and the prophets as your deity. Would he command you to disbelieve after when you have become Muslims?
And he would not command you that ye should take the angels and the prophets for lords. Would he command you to infidelity after ye are become Muslims
He will surely not bid you make the angels and the prophets your lords. Would he order you disbelief after you have submitted (and accepted the law of God)
He (the aforementioned one of knowledge) would not ask you to take the angels, or the Nabis as your Rabbs either. Why would he ask you to deny your reality after you have submitted to Allah?
He would never command you to take the angels and Prophets as Lords. Would He command you to become kafir after being Muslim?
And he would not command you to take the angels and the prophets for lords. Would he call you to unfaith after you have been muslims
And he never commands you to take the angels and the Prophets for Lords. Would he command you to unbelief, when you have (answered his call and) become Muslims (submitted to God exclusively)
Nor would (it be possible for him that) he bid you take the angels and Prophets as your lords. Would he bid you disbelieve after you have submitted yourselves (to the will of God)
He would never order you to take the angels and the Prophets as Lords; what, would He order you to disbelieve, after you have surrendered
And he will not instruct you to take the angels and the prophets as your lords. Will he instruct you to disbelief after you have submitted (to God)?
Nor would he (Jesus) command you to take Angles (such as Holy Spirit/ Angle Gabriel) or Prophets (such as himself) as your Lords. Does it make sense to you that he would try to invite you to disbelief after having invited you to Islam (meaning submission to God in Arabic)
Nor would he instruct you to take angels and prophets for lords. What, would he call you to unbelief after you have surrendered your will
Nor would he command you to take the angels and the prophets as lords. Would he command you to denial after you became Muslims?
He does not bid you take the angels and the prophets for your lords; shall He bid you misbelieve again when you are once resigned
And nor will he command you to appoint the angels and the Prophets as gods; would he (a Prophet) command you to disbelieve after you have become Muslims
Nor does He command you to take the angels and prophets as Lords. Will He command you to the disbelief after that you had truly submitted [to Him]?
God hath not commanded you to take the angels and the prophets for your Lords: Will He command you to become infidels, after ye have been true believers
He does not command you to take the angels and the prophets for your Lords; would He bid you faithlessness after you have surrendered
Nor would he order you to take the angels and the Prophets for lords, what, would he order you with disbelief after you were submitters (Muslims)
God doth not command you to take the angels or the prophets as lords. What! would he command you to become infidels after ye have been Muslims
And He does not advise you that you should pickup angels and Prophets as arbab (nourishers-sustainers). Would He order you for disbelief after when you are Muslims
Nor would He command you to take to yourselves the angels and the Prophets as lords. Would He command you to ingratitude after you are ones who submit to God?
He would not order you to accept angels and prophets as lords. Would he order you to disbelieve after you submitted to Allah?
He would never ask you to take angels and prophets as your lords. Would he ask you to become kafir (unbeliever) after you have become Muslim (believer)
He will never enjoin you to take the angels or Prophets for your lords. Will he enjoin upon you unbelief when you have submitted yourselves to Allah
Nor would he enjoin you to take the angels and the prophets for lords. Would he enjoy you to disbelieve after you submit
And neither would he command you that you should take the angels and prophets as fosterers. What ! would he command you to be infidels after you have submitted (as Muslims)?
And he does not ask you to take the angels and the prophets as your lords. Would he exhort you to suppression of the Truth after you have submitted to Allah!
Nor would that Messenger ever command you to take the angels and the Prophets as Lords. Would he command you (now) to disbelieve after you have become Muslims
Nor does he order you that you take the Angels and the prophets as patrons. Would he order you to rejection after this, while you have surrendere
Nor does He order you that you take the angels and the prophets as patrons. Would He order you to rejection after you have submitted?
Nor does He order you that you take the angels and the prophets as lords. Would He order you to rejection after you have submitted?
And (he) does not order you that to take the angels and the prophets (as) Lords (gods). Does he order/command you with the disbelief, after when you are submitters/surrenderers/Moslems
And neither did he bid you to take the angels and the prophets for your lords: [for] would he bid you to deny the truth after you have surrendered yourselves unto God
And he (i.e. any religious Messenger) should not command you to take the Angels and Prophets to yourselves as lords. Would he command you to (adopt) disbelief after you have (become) Muslims? (i.e. have surrendered "to)
And he commanded you not that ye should take the angels and the prophets for lords. Would he command you to disbelieve after ye had surrendered (to Allah)
A Prophet would never order you to take the angels and the Prophets as your Lords. Would he order you to disbelieve after you have submitted yourselves to God
Nor is it (possible for him) that he bids you to hold the angels and the prophets as Lords. Shall he bid you to disbelieve, after your having become Muslims
He would never command you to take the ‘Angels’ or ‘Prophets’ as deities. Would he command you to abandon the Faith after you had submitted (yourselves to His authority)?
He could never ask you to take the angels and (other) prophets as your Lords. Could he order you to deny the truth, even though you had already surrendered (to Allah)
And he would never command you to take the Angels or the Prophets as gods. Would he bid you to renounce your Faith and to yield to your own whims after you have already submitted your whole selves to Allâh?.
Allah does not ordain that you take the angels and the Prophets as tutelary deities. Would he command you to deny Him after you have conformed your will to His blessed will and accepted His divine system of faith and worship
Likewise he would never command you to adopt the angels and prophets as lords. Would he command you to disbelieve after you have submitted yourselves to the will of Allah
And he would never ask you to take angels and prophets as lords. Would he ask you to disbelieve after you have submitted?
Nor would he command you to take the angels and prophets as lords; is he going to command you to reject (the truth) after you have submitted?
Nor would he enjoin you to adopt the angels and the prophets as deities; for would he enjoin you to be unbelievers after you have become Muslims
Nor would he command you to idolize the angels and the prophets as lords. Would he exhort you to disbelieve after becoming submitters?
He will not command you to take angels and prophets as lords. Would he command you to deny God after you have submitted?
He will not command you to take angels and prophets as lords. Would he command you to deny God after you have submitted?
And he will not command you to take the angels and the prophets as lords. Would he command you with infidelity after you had been Muslims?
And neither would he enjoin you that you should take the angels and the prophets for lords. What! Would he enjoin you with infidelity after you have been Muslims ?
Nor would he bid you to take the angels and the Prophets as your gods. Would he bid you to be unbelievers after you have surrendered yourselves to God?
Nor would he instruct you to take the angels and the Prophets for lords and patrons. Would he command you to disbelieve after you have surrendered to Allah
And neither would he enjoin you that you should take the angels and the prophets for lords; what! would he enjoin you with unbelief after you are Muslims
Nor does it befit that he should bid you to take angels and Prophets for lords. What ! would he enjoin you to disbelieve after you have submitted to God
And he would not command you to take the angels and the prophets as lords. Would he command you to disbelief after your having been submitters
Nor, he would not instruct you to take angels and prophets for lords and patrons. What! Would he invite you to disbelief after you have surrendered your will (to Allah in Islam)
Nor would he instruct you to take angels and prophets as lords. Would he command you to disbelief after you’ve submitted?
Nor would he command you to take the angels and the prophets as lords. Would he command you to infidelity after you have submitted
Nor could he order you to take the angels and prophets as lords. Would he order you to disbelief after you had been Muslims
And he does not order you to take the angels and the prophets for lords; shall he order you to disbelieve, after when you are those who submit?
Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To God in Islam)
Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To Allah in Islam)
9
Covenant of Prophets
وَإِذۡ أَخَذَ ٱللَّهُ مِیثَـٰقَ ٱلنَّبِیِّـۧنَ لَمَاۤ ءَاتَیۡتُكُم مِّن كِتَـٰبࣲ وَحِكۡمَةࣲ ثُمَّ جَاۤءَكُمۡ رَسُولࣱ مُّصَدِّقࣱ لِّمَا مَعَكُمۡ لَتُؤۡمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥۚ قَالَ ءَأَقۡرَرۡتُمۡ وَأَخَذۡتُمۡ عَلَىٰ ذَ ٰلِكُمۡ إِصۡرِیۖ قَالُوۤا۟ أَقۡرَرۡنَاۚ قَالَ فَٱشۡهَدُوا۟ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّـٰهِدِینَ ٨١
God took a pledge from the prophets, saying, ‘If, after I have bestowed Scripture and wisdom upon you, a messenger comes confirming what you have been given, you must believe in him and support him. Do you affirm this and accept My pledge as binding on you?’ They said, ‘We do.’ He said, ‘Then bear witness and I too will bear witness.’
And (remember) when Allah took the Covenant of the prophets, saying: “Whatever I gave you of the Book and Wisdom, there will come to you a Messenger (Muhammad) confirming what is with you; you must then believe in him and you must help him.” Allah said: “Do you agree and do you take on My Covenant?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses.”
And recall what time Allah took a bond from the prophets saying whatever I vouchsafed unto you of Book and Wisdom, end, thereafter there cometh unto you an apostle confessing to that which is with you, ye shall surely believe in him and succour him. He said: assent ye, and take ye My burthen thereunto They said: we assent. He said: then bear Witness, and I, with you among the witnesses
Remember when God covenanted the prophets (and said): "If after I have given you the Law and the judgement there comes an apostle to you who confirms the truth already with you, you will surely believe him and help him;" and asked: "Do you accept and agree to the terms of My covenant?" They said: "We accept." "Then you be witness," said God, "and I shall be witness with you
And recall when Allah took the covenant of the Nabis, “I have given you from the knowledge of reality and Wisdom, from now on when a Rasul comes to you confirming what is with you, you shall believe in him completely and help him. Have you accepted and taken My heavy load upon yourselves?” They said, “We have accepted!” “Bear witness, as I too bear witness as your essential reality.”
Remember when Allah made a covenant with the Prophets: ´Now that We have given you a share of the Book and Wisdom, and then a Messenger comes to you confirming what is with you, you must have iman in him and help him.´ He asked, ´Do you agree and undertake My commission on that condition?´ They replied, ´We agree.´ He said, ´Bear witness, then. I am with you as one of the witnesses.´
When Allah took a compact concerning the prophets, [He said,] ‘Inasmuch as I have given you of the Book and wisdom, should an apostle come to you thereafter confirming what is with you, you shall believe in him and help him.’ He said, ‘Do you pledge and accept My covenant on this condition?’ They said, ‘We pledge.’ He said, ‘Then be witnesses, and I am also among the witnesses along with you.’
And when God took compact with the Prophets: "That I have given you a Book and Wisdom; then there will come to you a Messenger confirming what (of the Divine Revelations) you already possess – you shall certainly believe in him and you shall certainly help him." So saying, He asked: "Have you affirmed this and agreed to take up My burden (that I lay upon you) in this matter?" They answered: "We have affirmed (it)." He said: "Then bear witness (you and your communities), and I will be with you among the witnesses."
(Recall the time) when Allah bound (the people) to a covenant through the Prophets (saying), `Indeed, whatever I have vouchsafed to you of the Book and the Wisdom, and then there comes to you a Messenger fulfilling that which is with you, you shall surely believe in him and have to help him.' (The Lord further) said, `Do you agree and do you undertake the heavy responsibility of My covenant on these (terms)?' They said, `We do agree.' (God) said, `Bear witness to it and I am with you among the witnesses.
And when God took compact with the Prophets: 'That I have given you of Book and Wisdom; then there shall come to you a Messenger confirming what is with you -- you shall believe in him and you shall help him; do you agree?' He said. 'And do you take My load on you on that condition?' They said, 'We do agree.' God said, 'Bear witness so, and I shall be with you among the witnesses.
And when God took a commitment from the prophets: “Whatever I gave you from the book and wisdom, then a messenger comes to you confirming what is with you, you shall believe in him and shall help him (and teach your followers to do the same).” He said: “Do you agree and take on this contract?” They said: “We agree.” He said: “Then bear witness and I am with you among the witnesses.”
[Know that] God gathered all prophets and said: “I will give you the wisdom and the Scripture; then I will send a Prophet of Mine (as explained in Luke 22-Matthew 24-Malachi 1-who will confirm [the Divine source of] your Scriptures [and finish your teachings.] Do you agree to believe in him, help him [by laying the grounds for him] and carry the heavy responsibility of this covenant of yours with Me ?” They all said: “Yes.” God then said: “I take you all as witness to this event; I also bear witness with you.”
Behold, God took the covenant of the Prophets saying, “I give you a book and wisdom, then there comes to you a prophet reflecting the truth of what is with you. Believe in him and give him help.” God said, “Do you agree and take My covenant as binding on you?” They said, “We agree.” He said, “Then bear witness, and I am with you among the witnesses.
And recall when Allah took the pledge of the (followers of the) prophets, “Inasmuch as I have given youpl of scripture and wisdom, should a messenger come to you confirming what you have, you shall certainly believe in him and you shall certainly support him.” He said, “Have you consented and taken up that heavy load towards Me upon yourselves?” They said, “We have consented.” He said, “Then bear witness, and I am with you among the witnesses.”
And when God took the compact from the prophets '(this is) surely what we have given you of the Book and wisdom. Then shall come to you the Apostle confirming what is with you. Ye must believe in him and help him.' He said, moreover, 'Are ye resolved and have ye taken my compact on that (condition).' They say, 'We are resolved.' He said, 'Then bear witness, for I am witness with you
And remember when Allah took a covenant from the Prophets; “If I give you the Book and knowledge and the (promised) Noble Messenger (Prophet Mohammed - peace and blessings be upon him) comes to you, confirming the Books you possess, you shall positively, definitely believe in him and you shall positively, definitely help him”; He said, “Do you agree, and accept My binding responsibility in this matter?” They all answered, “We agree”; He said, “Then bear witness amongst yourselves, and I Myself am a witness with you.”
And when Allah took the covenant of the prophets [saying] by virtue of that which I have given you in book and wisdom then comes to you a messenger confirming that which is with you then certainly you must believe in him and you must certainly assist him. He said, “Do you agree and take on that My firm pledge.” They said, “Yes we agree” and He said, “Then bear witness and I am with you among the witnesses.”
And remember when God accepted the covenant of the prophets, saying, this verily is the scripture and the wisdom which I have given you: Hereafter shall an apostle come unto you, conforming the truth of that scripture which is with you; ye shall surely believe on Him, and ye shall assist Him. God said, are ye firmly resolved, and do ye accept my covenant on this condition? They answered, we are firmly resolved: God said, be ye therefore witnesses; and I also bear witness with you
When Allah made the covenant with the prophets, (He said) "Behold, what I have given you of the Book and Wisdom. Then shall come to you a Messenger confirming that which you possess. You shall believe in him and help him." And He said, "Ar
And when Allah took the covenant of the Prophets: 'That I have given you of the Book and Wisdom. Then there shall come to you a Messenger (Muhammad) confirming what is with you, you shall believe in him and you shall support him to be victorious, do you agree and take My load on this? ' They answered: 'We do agree. ' Allah said: 'Then bear witness, and I will be with you among the witnesses.
When God entered into covenant with the prophets, he said, "This is the Book and the Wisdom which I give you. Hereafter shall a prophet came unto you to confirm the Scriptures already with you. Ye shall surely believe on him, and ye shall surely aid him. Are ye resolved?" said he, "and do ye accept the covenant on these terms?" They said, "We are resolved;" "Be ye then the witnesses," said he, "and I will be a witness as well as you
And (bring to mind) when Allah took the covenant of the Prophets (saying): “Truly what I have given you as Kitab and Hikmah — afterwards came to you a Messenger as confirmer and rehearser for what is with you, (as a requirement) you must Believe in him and (as a necessity) you must assist him.” (Allah further) said: “Have you agreed and understood My Covenant regarding this (instruction) to you?” They said: “We have agreed.” He said: “Then bear witness and I am with you, among the witnesses.”
And mention when God took a solemn promise from the Prophets: Whatever I gave you of the Book and wisdom, again, if a Messenger drew near you with that which establishes as true what is with you, you will believe in him and you will help him. He said: Are you in accord? And will you take on My severe test? They said: We are in accord. He said: Then, bear witness and I am with you among the ones who bear witness.
Allah made a covenant with the prophets: “Behold that which I have given you of the Book and wisdom. If, later, a messenger comes to you, confirming that [Scripture] that you already have, you should believe in him and help him.” He said, “Do you agree, and will you take this responsibility?” They answered, “We agree.” He said, “Then bear witness, and I will be with you among the witnesses.”
Allah took a covenant with the Prophets, saying: "Now that you have been given the Book and Wisdom; there will come to you a Messenger who will confirm that which is with you, you will have to believe in him and help him in his mission." Then He said "Do you affirm this covenant and agree to take this heavy responsibility?" The Prophets replied, "Yes, we do affirm." Allah said, "Very well, bear witness to this and I too bear witness with you."
And recall when Allah took a covenant from the Prophets: ´This is the Book and the Wisdom which I have given you. But should a Prophet come to you confirming that which is already with you, you shall believe in him and shall help him. So saying, Allah asked: ´Do you agree and accept to take up the burden of the covenant?´ They answered: ´We agree,´ He said: ´Then bear wirness; and I will be with you among the witness
And when Allah made a covenant through the prophets: Certainly what I have given you of Book and Wisdom -- then a Messenger comes to you verifying that which is with you, you shall believe in him, and you shall aid him. He said: Do you affirm and accept My compact in this (matter)? They said: We do affirm. He said: Then bear witness, and I (too) am of the bearers of witness with you
And when Allah took a pledge from the prophets, "Behold ! that which I give you of the book and wisdom, then (when) there comes to you a messenger confirming that which is with you, you must definitely believe in him and you must definitely help him (probably by propagating the news of the coming of prophet Muhammed, among their respective followers)." He asked, "Do you agree and do you accept My burden (responsibility) concerning this (matter)?" They replied, "We agree." He said, "Then bear witness and I am (also) with you from among those who bear witness."
And when Allah took the covenant of the Prophets, — "Along with what I have given you of Book and Wisdom, you would certainly believe in what a Messenger would bring to you confirming that which is with you, and you would certainly help that Messenger." — He (Allah) asked, "Do you affirm and make a contract with Me in this matter?" They said, "We do affirm." He said, "Bear witness and I am among those who bear witness with you."
And, (O Beloved, recall) when Allah took a firm covenant from the Prophets: ‘When I give you the Book and Wisdom, and then there comes to you the Messenger (who is exalted in glory above all and) who shall validate the Books you will have with you, you shall then, most certainly, believe in him and most surely help him.’ Allah said: ‘Do you affirm, and on this (condition) hold fast to My heavy covenant?’ All submitted: ‘We affirm.’ Allah said: ‘Bear witness then, and I am also with you amongst the witnesses.
And God took a covenant from the prophets: "For what I have given you of the Scripture and wisdom, then a messenger will come to you authenticating what is with you. You will believe in him and support him." He said: "Do you testify, and agree to this burden", they said: "We testify." He said: "Then bear witness, and I am with you bearing witness."
And God took a covenant from the prophets: "For what I have given you of the Book and wisdom, then a messenger will come to you authenticating what is with you. You will believe in him and support him." He said: "Do you testify, and agree to this burden?" They said: "We testify." He said: "Then bear witness, and I am with you bearing witness."
And God took a covenant from the prophets: "For what I have given you of the Book and wisdom, then a messenger will come to you affirming what is with you. You will believe in him and support him." He said: "Do you testify, and agree to this burden?" They said: "We testify." He said: "Then bear witness, and I am with you bearing witness."
And when/if God took the prophets' promise/covenant what/that what (E) I gave/brought you from a Book and wisdom , then a messenger came to you confirming to/for what (is) with you, to believe with him/it (E) and you will give him/it victory/aid (E). He said: "Did you confess/acknowledge and you took/received on that My promise ?" They said: "We confessed/acknowledged ." He said: "So witness/testify and I am with you from the witnessing/testifying/present."
AND, LO, God accepted, through the prophets, this solemn pledge [from the followers of earlier revelation]: "If, after all the revelation and the wisdom which I have vouchsafed unto you, there comes to you an apostle confirming the truth already in your possession, you must believe in him and succour him. Do you" - said He - "acknowledge and accept My bond on this condition?" They answered: "We do acknowledge it." Said He: "Then bear witness [thereto], and I shall be your witness
And as Allah took compact with the Prophets (that), "Indeed, whatever I bring you of Book and Wisdom, thereafter a Messenger comes to you sincerely verifying what is with you, indeed you shall definitely believe in him, and indeed you shall definitely vindicate him." He (i.e., Allah) said, "Do you ratify (that)? And do you take My obligation on those (conditions)?" They said, "We have ratified (that)." He said, "Then, bear witness, and I am with you among the witnesses."
When Allah made (His) covenant with the prophets, (He said): Behold that which I have given you of the Scripture and knowledge. And afterward there will come unto you a messenger, confirming that which ye possess. Ye shall believe in him and ye shall help him. He said: Do ye agree, and will ye take up My burden (which I lay upon you) in this (matter)? They answered: We agree. He said: Then bear ye witness. I will be a witness with you
When God made a covenant with the Prophets, saying, "When I give you the Book and wisdom and a Messenger comes to you who will testify to the guidance which you have received from Me, you must believe in him and help him, then He asked them, "Do you affirm and accept my covenant?" They replied, "Yes, we affirm it." The Lord said, "Then bear witness to this and I shall bear witness with you"
When Allah made the prophets enter into a covenant: (saying) .If I give you a book and wisdom, then comes to you a messenger verifying what is with you, you shall have to believe in him, and you shall have to support him. He said, .Do you affirm and accept my covenant in this respect?. They said, .We affirm. He said, .Then, bear witness, and I am with you among the witnesses
Behold! Allâh took the covenant of the ‘Prophets’, saying: "Take whatever I gave you from the ‘Book’ and wisdom as there will come to you a ‘Messenger’ who will verify and establish what is with you. You must believe in him and support him." Then He asked them: “Do you acknowledge and accept my covenant?" They replied: "Yes, we do." He said: "Then bear witness, and I am with you among the witnesses."
When Allah made a covenant with the prophets, He said, "I have certainly given you the book and the wisdom. Later, a messenger will come to you confirming (the truth) that you already possess. You must believe him, and you must help him." (Allah) said (to the prophets, and their followers), "Do you agree (to do that), and will you accept (this condition of) My covenant?" They said, "We agree." (Allah) said, "Be witness (to that, and bear that in mind). I am (also there) with you as a witness."
And (mention) when Allâh made a covenant with the prophets, (saying) "Whatever I give you of the book and wisdom and then there comes to you a Messenger confirming the Truth which you possess already, you must believe in him and give him support". Then He asked them: “Do you acknowledge and accept my covenant?". They replied: "Yes, we do indeed" .He said: "Then bear witness. And I am with you among the witnesses."
Allah entered into a covenant with the Prophets, expressing the obligation to which they are bound. "I have given you the Book," He said, "and acquainted your hearts with wisdom. So when there comes a Messenger with a Book that corroborates and authoritatively validates the Authentic Books you hold in possession, you shall faithfully recognize him, uphold him and help him accomplish his mission. Now do you all subscribe to this allegiance and shall you pledge yourselves before Me to keep the vow!" They said: "We pray the prayer and vow the vow." "Then," Allah said, "you bear witness to this obligation which you shall relate to your people, and here do I subscribe to be also a witness to this course of action"
Remember the time when Allah took a pledge from all the prophets, saying, “Whatever I give you of the Book and wisdom, and later the final messenger comes to you confirming what you have, then you must believe in him and lend him your support.” They were then asked, “Do you affirm and accept my pledge as it is?” They replied, “We do.” So, Allah said, “So be witnesses, and I am a witness with you.
˹Remember˺ when Allah made a covenant with the prophets, ˹saying,˺ “Now that I have given you the Book and wisdom, if there comes to you a messenger confirming what you have, you must believe in him and support him.” He added, “Do you affirm this covenant and accept this commitment?” They said, “Yes, we do.” Allah said, “Then bear witness, and I too am a Witness.”
And when Allah took a promise from the prophets that after I gave you part of the book and the wisdom and then there comes to you a messenger who confirms that which you have, you will believe in him and help him, He said: do you agree and take my covenant on that basis? They said: We agree. He said: Then be witnesses and I shall be a witness with you.
And when God made His covenant with the prophets: ‘Here is the Book and the wisdom which I have given you. An apostle will then come forth to confirm them. You shall believe in him and you shall help him.‘ And He said: ‘Will you affirm this and accept the burden I have laid on you in these terms?‘ They replied: ‘We do affirm.‘ ‘Then bear witness,‘ He said, ‘and I will bear witness with you
GOD took a covenant from the prophets, saying, "I will give you the scripture and wisdom. Afterwards, a messenger will come to confirm all existing scriptures. You shall believe in him and support him." He said, "Do you agree with this, and pledge to fulfill this covenant?" They said, "We agree." He said, "You have thus borne witness, and I bear witness along with you."
When God made a covenant with the prophets, [He said], "If after I give you the Book and the Wisdom, I then send a messenger confirming what is with you, you should believe in him and help him. Do you accept and make it binding on you?" They said, "We accept." He said, "Then bear witness, and I, too, will be your witness."
When God made a covenant with the prophets, [He said], "If after I give you the Book and the Wisdom, I then send a messenger confirming what is with you, you should believe in him and help him. Do you accept and make it binding on you?” They said, “We accept.” He said, “Then bear witness, and I, too, will be your witness.”
And when Allah had taken the prophets Charter, “To whatever I have given you of a book and wisdom; then a messenger came to you confirming what you have with you, to believe in him, and victory, him.” He said, “Do you ratify, and you take upon that my heavy covenant?” They said, “We ratified.” He said, “So be a witness, and I am with you from the witnesses.”
And (remember) when Allah took the pledge of the prophets (saying) : 'Since I have given you of Book and wisdom - then there comes to you a Messenger, confirming that which is with you, you must believe in him, and you must help him '. He said: ' Do you affirm and accept My compact in this (matter) ? ' They said: ' We affirm ', He said: ' Then bear witness and I am also with you among the witnesses '
God made a covenant with the Prophets: “If, after what I have vouchsafed to you of the Scriptures and wisdom, there comes to you a messenger confirming the truth of what you have in your possession, you shall believe in him and you shall help him. Do you,†said He, “affirm this and accept the obligation I lay upon you in these terms?†They answered: “We do affirm it.†Said He: “Then bear witness, and I am also a witness with you.â€
Allah made a Covenant with all the Prophets, and through them with their respective nations, that they would welcome each of the next Messengers in the process of Divine Revelations and support him. Allah said to the Prophets, "I give you the Scripture and Wisdom. Afterward there would come a Messenger who would confirm the Truth in your Scripture. You shall believe in him and help him." He said, "Do you agree and take this Covenant as binding on you?" They said, "We agree." He said, "Then bear witness, and I am with you among the witnesses." (This was the Covenant with their nations. The personal covenant made with each Messenger is mentioned in (33:7)
And when Allah made a covenant through the prophets: Certainly what I have given you of Book and wisdom-- then an messenger comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you affirm and accept My compact in this (matter)? They said: We do affirm. He said: Then bear witness, and I (too) am of the bearers of witness with you
And remember the time when ALLAH took a covenant from the people through the Prophets, saying `Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling that which is with you, you shall believe in him and help him.' And HE said, `Do you agree, and do you accept the responsibility which I lay upon you in this matter?' They said `We agree.' HE said `Then bear witness and I am with you among the witnesses.
And [remember] when God made the covenant of the prophets: “By that which I have given you of a Book and Wisdom, should a messenger then come to you confirming that which is with you, you shall surely believe in him and you shall help him.” He said, “Do you agree and take on My burden on these conditions?” They said, “We agree.” He said, “Bear witness, for I am with you among those who bear witness.
And (remember), Allah took the (holy) promise from the prophets, saying: "I give you a Book and Wisdom; Then comes to you a Prophet (Muhammad), confirming what is with you; Do you believe in him and render him help." Allah said: "Do you agree, and take this My Promise as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."
God received a covenant from the prophets: “Having given you the Scripture and wisdom, if there comes to you a messenger confirming what you have, you must believe in him and support him.” He asked, “Do you agree and accept My covenant on these terms?” They responded, “We agree.” He said, “Then bear witness, and I am also among the witnesses.”
God received the covenant of the prophets, 'Inasmuch as I have given you of scripture and wisdom; should a messenger come to you verifying what you have, you shall believe in him, and support him.' He said, 'Do you affirm My covenant and take it upon yourselves?' They said, 'We affirm it.' He said, 'Then bear witness, and I am with you among the witnesses.'
And [recall, O People of the Scripture], when Allah took the covenant of the prophets, [saying], "Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him." [ Allah ] said, "Have you acknowledged and taken upon that My commitment?" They said, "We have acknowledged it." He said, "Then bear witness, and I am with you among the witnesses."
And when God took the covenant from the prophets 'Surely what I have given you of the Book and wisdom, then shall come to you a messenger confirming that which is with you. You shall believe in him and you shall help him.' He said, 'Are you resolved and have you taken My covenant on that?' They said, 'We are resolved.' He said, 'Then bear witness, and I am with you among the witnesses.'
Behold! God took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you an apostle, confirming what is with you; do ye believe in him and render him help." God said: "Do ye agree, and take this my Covenant as bi nding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."
Behold! Allah took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."
فَمَن تَوَلَّىٰ بَعۡدَ ذَ ٰلِكَ فَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡفَـٰسِقُونَ ٨٢
Those who turn away after this are the ones who break pledges
Then whoever turns away after this, they will be the transgressors.
Wherefore whosoever shall turn away thereafter -those then! they are the transgressors
Then any one who turns away will be a transgressor."
Whoever turns away (from this word), they are the corrupted ones (those whose beliefs are corrupt).
Any who turn away after that are deviators.
Then whoever turns away after that —it is they who are the transgressors
Then whoever after this turns away, those are the transgressors
Now those who turn away (and break their pledge) after this, will be the real transgressors
Then whosoever turns his back after that -- they are the ungodly
Anyone who turns back after that, then they are disobedient.
“Whoever (any Prophet or his followers, who have been exposed to this covenant) turns away from this covenant is, therefore, of evil nature.”
If any turn back after this, they are transgressors
So whoever turns away after that—those are the defiantly disobedient.
but he who turns back after that, these are sinners.
So those who turn away after this - it is they who are the sinners
But whosoever turns back after that, then they are those who are the renegades.
And whosoever turneth back after this, they are surely the transgressors
But they who turns back after this, these are the miscreants."
Whosoever turns back after that, they are the transgressors
And whoever turneth back after this, these are surely the perverse."
Then whoever turned back after this, so those people — they are the Fasiqun
Then, whoever turned away after this, then, those, they are the ones who disobey.
After this, any who regress are truly defiantly sinful.
Now if anyone turns back after this, he will become the transgressor
Then whosoever shall turn away from this covenant they are the transgressors
Whoever then turns back after this, these are the transgressors
So whoever turns back after this, then those only are the transgressors.
Then those, such as one who turns away after this, are the transgressors
(Now admonished all mankind:) ‘Then he who turns away after this (affirmation), it is they who will be the disobedient.
Whoever turns away after that, then they are the wicked ones
Whoever turns away after that, then they are the wicked.
Whoever turns away after that, then they are the wicked.
So who turned away after that, so those are the debauchers
And, henceforth, all who turn away [from this pledge] - it is they, they who are truly iniquitous!"
So whoever turns away after that, then those are they (who) are the immoral
Then whosoever after this shall turn away: they will be miscreants
After this, whoever turns away will be of the evil-doers
Then those who turn back after this, they are the sinful
Therefore, whosoever takes no heed after this, they are the sons of disobedience.
So those who turned away after that are really the (rebellious and) disobedient miscreants
And whosoever turns away after this, they are ones who indulge in personal disobedience extensively without repentance.
Therefore, those who counsel deaf to this obligation are the perverse who are faithless and morally depraved
So, whoever turns away now, these are the sinners.
Whoever turns back after this, they will be the rebellious.
Then if anyone turns away afterwards they will be the sinful.
He that hereafter turns away is a transgressor.‘
Those who reject this (Quranic prophecy) are the evil ones.
From now on, those who turn away are disobedient.
From now on, those who turn away are disobedient.
So, whoever turned away after that, so those are the debauchees.
Then whoever turns back after that, - these are they that are the transgressors
Then those who turn away afterwards are indeed transgressors.
(The People of the Book must uphold this Covenant). Whoever after this shall turn away, has drifted away from the right path
Whoever therefore turns back after this, these it is that are the transgressors
Now whoso turns away after this, then surely, those are the transgressors
Then whosoever turns away after that, they are the iniquitous
If any turn away after this, they are perverted transgressors
Those who turn away after this are the transgressors.
Whoever turns away after that—these are the deceitful
And whoever turned away after that - they were the defiantly disobedient
And whoever turns away after that, then those, they are the disobedient.
If any turn back after this, they are perverted transgressors
If any turn back after this, they are perverted transgressors
أَفَغَیۡرَ دِینِ ٱللَّهِ یَبۡغُونَ وَلَهُۥۤ أَسۡلَمَ مَن فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ طَوۡعࣰا وَكَرۡهࣰا وَإِلَیۡهِ یُرۡجَعُونَ ٨٣
Do they seek anything other than submission to God? Everyone in the heavens and earth submits to Him, willingly or unwillingly; they will all be returned to Him
Do they seek other than the religion of Allah, while all submitted to Allah who are in the heavens and the earth, willingly or unwillingly? To Allah they will be returned.
Seek they then other than the religion of Allah Whereas unto Him hath submitted whosoever is in the heavens and the earth willingly or unwillingly, and unto Him shall they all be returned
Do they seek another way than God's? But whosoever is in the heavens and the earth is submissive to God and obedient (to Him), by choice or constraint, and will be returned to Him
While whatever is in the heavens and the earth (the material and spiritual dimensions of the universe) is willingly or unwillingly in a state of submission to Him, are they looking for something other than the religion of Allah (Islam – the system and order created by Allah)? (Yet) they will be made to return to Him.
Is it other than the deen of Allah that you desire, when everything in the heavens and earth, willingly or unwillingly, submits to Him and to Him you will be returned?
Do they, then, seek a religion other than Allah’s, while to Him submits whoever there is in the heavens and the earth, willingly or unwillingly, and to Him they will be brought back
Do they now seek a religion other than God’s, when to Him submits whoever is in the heavens and on the earth, willingly or unwillingly, and to Him they are being returned
Do they then seek a creed other than Allah's while all those that are in the heavens and on the earth submit to Him willingly or unwillingly, and to Him they shall be made to return
What, do they desire another religion than God's, and to Him has surrendered whoso is in the heavens and the earth, willingly or unwillingly, and to Him they shall be returned
Are they looking for other than God's religion (as a way of life) while whoever is in the skies and on the earth submit to Him, willingly or unwillingly, and they are returned to Him?
Are they looking for other than God’s religion knowing that everything in the heavens and the earth (willingly or unwillingly) submit themselves to God [this phrase in Arabic is expressed in one word: Islam] and will [eventually] be returned to Him [for the evaluation of their performance.]
Do they seek for other than the way of life from God, while all creatures in the heavens and on earth have willingly or unwillingly bowed to His will, and to Him will they all be brought back
Do they seek other than the religion of Allah, when to Him has submitted whoever is in the heavens and the earth, willingly and reluctantly, and to Him they will be returned?
What is it other than God's religion that they crave? when to Him is resigned whosoever is in the heavens and the earth, will he or nill he, and to him shall they return
So do they desire a religion other than the religion of Allah, whereas to Him has submitted whoever is in the heavens and the earth, willingly or grudgingly, and it is to Him they will return
Seek they aught other than the religion of Allah? While for Him all those is in the heavens and all those is in the earth have submitted willingly or unwillingly and unto Him they shall be returned.
Do they therefore seek any other religion but God's? Since to him is resigned whosoever is in heaven or on earth, voluntarily, or of force: And to him shall they return
Seek they other than Allah´s religion? When to Him surrenders whoever is in the heavens and the earth, willingly or unwillingly, and unto Him shall they return
Are they seeking a religion other than that of Allah, and to Him whosoever is in the heavens and the earth has submitted willingly and unwillingly. To Him they shall be returned
Other religion than that of God desire they? To him doth everything that is in the Heavens and in the Earth submit, in willing or forced obedience! and to Him do they return
What then? They seek other than Religion of Allah, although to Him submitted whoever is in the heavens and the earth, willingly and unwillingly. And to Him shall they be returned
Desire they other than the way of life of God while to Him submitted whatever is in the heavens and the earth willingly or unwillingly and they are returned to Him?
Do they seek a faith other than that of Allah? Whatever is of Heaven and Earth submits to Him, willingly or unwillingly. They will all return to Him.
Are they looking for a religion other than the Deen (religion and Way of Life) of Allah knowing well that everything in the heavens and in the earth, willingly or unwillingly, has submitted to Him? And to Him they shall all return
Do they now seek a religion other than prescribed by Allah even though all that is in the heavens and the earth is in submission to Him - willing or unwillingly - and to Him all shall return
Seek they then other than Allah’s religion? And to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and to Him they will be returned
What ! do they seek a religion other than the religion of Allah, when to Him submits whoever (and whatever) is in the skies and the earth willingly and unwillingly and towards Him they will be returned?
Are they looking for a religion other than that of Allah?h And to Him submits everything that is in the heavens and in the earth, willingly or unwillingly. And to Him they all return
Do they seek some din (religion) other than Allah’s? And whoever is in the heavens and the earth has embraced His obedience (whether) by choice or by constraint, and to Him shall they all be returned
Is it other than God's system that they desire, when those in the heavens and the Earth have surrendered to Him voluntarily or by force And to Him they will be returned
Is it other than the system of God that they desire, when those in the heavens and the earth have submitted to Him voluntarily or by force? And to Him they will be returned.
Is it other than the system of God that they desire, when those in the heavens and the earth have submitted to Him voluntarily or by force? And to Him they will be returned.
Is (it) other than God's religion they desire, and to Him submitted/surrendered whom (is) in the skies/space and the earth/Planet Earth voluntarily and compellingly/forcefully, and to Him you are being returned
Do they seek, perchance, a faith other than in God, although it is unto Him that whatever is in the heavens and on earth surrenders itself, willingly or unwillingly, since unto Him all must return
Do they then (inequitably) seek other than the religion of Allah, and to Him has surrendered whoever is in the heavens and the earth, willingly and unwillingly, and to Him they will be returned
Seek they other than the religion of Allah, when unto Him submitteth whosoever is in the heavens and the earth, willingly or unwillingly, and unto Him they will be returned
Do they want a religion other than the religion of God when all that is in the heavens and the earth have submitted themselves to His will, either by their own free will or by force? To God do all things return
Are they, then, seeking a religion other than that of Allah, while to Him alone submit all those in the heavens and the earth, willingly or unwilling, and to Him they shall be returned
So is it other than the religion of Allâh they desire, when all that is in the heavens and on the earth have submitted themselves to His will, either willingly or by compulsion? And unto Him, they are (destined) to be returned.
Do they seek (a way of life) other than the religion of Allah although, willing or not, everyone (and everything) in the heavens and on earth submits to Him? Towards Him, they shall all be made to return
What! Do they desire a religion other than that of Allâh? To Him has submitted whosoever is in the heavens and on the earth, willingly or unwillingly. And to Him shall they be returned.
Is it a system of faith and worship other than that ordained by Allah that they desire, when to His blessed will have all creation in the heavens and on earth submitted willingly or unwillingly and in the end back to Him shall all return
Are they seeking something other than Allah’s religion, while all things in the Heavens and on Earth willingly and unwillingly submit to Him, and to Him they will return?
Do they desire a way other than Allah’s—knowing that all those in the heavens and the earth submit to His Will, willingly or unwillingly, and to Him they will ˹all˺ be returned?
Do they then seek a different religion to that of Allah when everything in the heavens and the earth submits to Him (both) obediently and reluctantly and to Him will they be brought back?
Are they seeking a religion other than God‘s, when every soul in the heavens and the earth has submitted as a Muslim, willingly or with reluctance? To Him shall they be recalled
Are they seeking other than GOD's religion, when everything in the heavens and the earth has submitted to Him, willingly and unwillingly, and to Him they will be returned?
Do they seek to have faith in something other than God, when all that is in heaven and earth submit to Him willingly or unwillingly? And unto Him all must return.
Do they seek to have faith in something other than God when all that is in heaven and Earth submit to Him willingly or unwillingly? And unto Him, all must return.
So is there other than Allah’s religion, they are seeking, and for Him has submitted whoever is in the skies and the earth, willingly or unwillingly, and to Him they are returning?
Is it then other than the religion of Allah that they seek (to follow) ? And to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and unto Him they shall be returned
Do they seek a religion other than God's, when every soul in the heavens and the earth has submitted to Him, willingly or by compulsion, and to Him they shall all return?
Do they seek other than the DEEN of Allah, when all things in the heavens and the earth, willingly and unwillingly submit to Him, and to Him they will be returned. (All things in the Universe surrender to Allah, either by free will as the believers do, or through their innate nature such as animals, trees, stars, or the deniers in their physical as distinct from moral life etc.
Is it then other than Allah's religion that they seek (to follow), and to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and to Him shall they be returned
Do the seek a religion other than ALLAH's, while to HIM submits whosoever is in the heavens and the earth, willingly or unwillingly, and to HIM shall they all be returned
Do they seek other than God’s religion, while whosoever is in the heavens and on the earth submits to Him, willingly or unwillingly, and unto Him they will be returned
Do they search (for a religion) other than the Religion of Allah? When all creatures in the heavens and on earth have willingly and unwillingly, surrendered to Him (and accepted Islam), and to Him shall they all be brought back
Do they seek a religion other than that of God, when everything in the heavens and on earth has submitted to Him, willingly or unwillingly, and to Him, they will be returned?
Do they desire other than the religion of God, when to Him has submitted everything in the heavens and the earth, willingly or unwillingly, and to Him they will be returned
So is it other than the religion of Allah they desire, while to Him have submitted [all] those within the heavens and earth, willingly or by compulsion, and to Him they will be returned
So is it other than the religion of God they desire, and to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and to Him they shall be returned.
Do they seek for other than the Religion of God?-while all creatures in the heavens and on earth have, willing or unwilling, bowed to His Will (Accepted Islam), and to Him shall they all be brought back
Do they seek for other than the Religion of Allah?-while all creatures in the heavens and on earth have, willing or unwilling, bowed to His Will (Accepted Islam), and to Him shall they all be brought back
قُلۡ ءَامَنَّا بِٱللَّهِ وَمَاۤ أُنزِلَ عَلَیۡنَا وَمَاۤ أُنزِلَ عَلَىٰۤ إِبۡرَ ٰهِیمَ وَإِسۡمَـٰعِیلَ وَإِسۡحَـٰقَ وَیَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَاۤ أُوتِیَ مُوسَىٰ وَعِیسَىٰ وَٱلنَّبِیُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَیۡنَ أَحَدࣲ مِّنۡهُمۡ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ ٨٤
Say [Muhammad], ‘We [Muslims] believe in God and in what has been sent down to us and to Abraham, Ishmael, Isaac, Jacob, and the Tribes. We believe in what has been given to Moses, Jesus, and the prophets from their Lord. We do not make a distinction between any of the [prophets]. It is to Him that we devote ourselves.’
Say (O Muhammad): “We believe in Allah, what has been sent down to us, what was sent down to Abraham, Ishmael, Isaac, Jacob, and their descendents, and what was given to Moses, Jesus, and the prophets from their Lord. We don’t make distinction between any one of them and to Him we submit (in Islam).”
Say thou: we believe in Allah and in that which is sent down unto us, and that which was sent down unto Ibrahim and Isma'il and Is-haq and Ya'qub and the tribes, and that which was vouchsafed unto Musa and 'Isa and other prophets from their Lord: we differentiate not between any of them, and unto Him we are submistive
Say: "We believe in God, and in what has been revealed to us, and in what had been sent down to Abraham and Ishmael and Isaac and Jacob and their offspring, and what had been revealed to Moses and to Jesus and to all other prophets by their Lord. We make no distinction between them, and we submit to Him and obey."
Say, “We believe in Allah as the One who created our essence from His Names, and we believe in everything He revealed to us; and to Abraham, Ishmael, Isaac, Jacob and that which was revealed to his descendants; to Moses and Jesus and in what was given to the Nabis from their Rabb. We do not make distinction among them. We have submitted to Him.”
Say, ´We have iman in Allah and what has been sent down to us and what was sent down to Ibrahim, Isma´il and Ishaq and Ya´qub and the Tribes, and what Musa and ´Isa and all the Prophets were given by their Lord. We do not differentiate between any of them. We are Muslims submitted to Him.´
Say, ‘We have faith in Allah, and in what has been sent down to us, and what was sent down to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which Moses and Jesus were given, and the prophets, from their Lord. We make no distinction between any of them, and to Him do we submit.’
Say: "We have believed in God (without associating any partners with Him), and that which has been sent down on us, and that which was sent down on Abraham, Ishmael, Isaac, Jacob and the Prophets who were raised in the tribes, and that which was given to Moses, Jesus, and all other Prophets from their Lord; we make no distinction between any of them (in believing), and we are Muslims (submitted to Him exclusively)."
Say, `We believe in Allah and in that which has been revealed to us and in that which was revealed to Abraham and Ismail and Isaac and Jacob and his children and in that which was given to Moses and Jesus and to all other Prophets from their Lord. We make no distinction between anyone of them (in believing them) and to Him alone do we submit.
Say: 'We believe in God, and that which has been sent down on us, and sent down on Abraham and Ishmael, Isaac and Jacob, and the Tribes, and in that which was given to Moses and Jesus, and the Prophets, of their Lord; we make no division between any of them, and to Him we surrender.
Say: “We believe in God, and what was sent down to us, and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Tribes (of Israel), and what was given to Moses and Jesus and the prophets from their Lord, we do not differentiate between any of them, and we are submitted to Him.”
Say: “We (Muslims) believe in God and whatever He has revealed to us as well as whatever He has revealed to Abraham, Ishmael, Isaac, Jacob, the Patriarchs, Moses, Jesus and all other Prophets. We do not prefer none of them over the others [and respect them equally]; and we submit ourselves to God [in Arabic it will be expressed: We are Muslims.]”
Say, “We believe in God, and in what has been revealed to us, and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in that given to Moses, Jesus, and all the Prophets from their Lord. We make no distinction between one and another among them. And to God we surrender our will.
Saysg, “We have attained faith in Allah, and in what was sent down upon us, and in what was sent down upon Abraham and Ishmael and Isaac and Jacob and the Grandsons, and in what was brought to Moses and Jesus and the prophets from their Lord. We make no distinction between any of them, and to Him we are Muslims.”
Say, 'We believe in God, and what has been revealed to thee, and what was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and what was given to Moses, and Jesus, and the prophets from their Lord,- we will make no distinction between any of them,- and we are unto Him resigned
Say, “We believe in Allah and what is sent down to us and what was sent down to Ibrahim, and Ismael, and Ishaq, and Yaqub (Jacob) and their sons, and what came to Moosa and Eisa and the Prophets, from their Lord; we do not make any distinction, in belief, between any of them, and to Him we have submitted ourselves.”
Say, “We believe in Allah and in that which was sent down unto us and in that which was sent down unto Abraham and Ishmael and Isaac and Jacob and the tribes and that which was granted unto Moses and Jesus and the prophets from their Lord. We do not differentiate between any of them and we are submitted unto Him”
Say, we believe in God, and that which hath been sent down unto us, and that which was sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered to Moses, and Jesus, and the prophets, from their Lord; we make no distinction between any of them; and to him are we resigned
Say, "We believe in Allah, and what has been revealed to you , and what was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and what was given to Moses, and Jesus, and the prophets from their Lord, - we make no distinction be
Say: 'We believe in Allah and in what is sent down to us and in that which was sent down to Abraham, Ishmael, Isaac, Jacob and the tribes, and in that which was given to (Prophets) Moses and Jesus, and the Prophets from their Lord. We do not differentiate between any of them. To Him we are submitters (Muslims).
SAY: We believe in God, and in what hath been sent down to us, and what hath been sent down to Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and in what was given to Moses, and Jesus, and the Prophets, from their Lord. We make no difference between them. And to Him are we resigned (Muslims)
Declare: “We have Believed in Allah and what is bestowed to us and what is bestowed to Ibrahim, and Ismaiel, and Ishaque, and Yaqub, and Al-Asbat, and what is given to Musa, and Iesa, and the Prophets from their Nourisher-Sustainer. We make no distinction for any one among them and we are, to Him, Muslims.”
Say: We believed in God and what was caused to descend to us and what was caused to descend to Abraham and Ishmael and Isaac and Jacob and the Tribes and what was given to Moses and Jesus and the Prophets from their Lord. We separate and divide not between anyone of them and we are ones who submit to Him.
Say, “We believe in Allah and in what has been bestowed upon us and in what was bestowed upon Abraham, Ishmael, Isaac, Jacob, and the [twelve Judaic] tribes. We believe in what was given to Moses, Jesus, and the prophets, from their Sovereign Lord. We do not prefer any above the others. To Allah we submit our will.”
O Prophet, say: "We believe in Allah and what is revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob and their descendants; and in that which was given to Moses, Jesus and other Prophets from their Lord; we do not discriminate between any one of them, and to Allah do we submit in Islam."
Say: ´We believe in Allah and what was revealed to us and what was revealed to Abraham and Ishmael and to Issac and Jacob and his descendents, and the teachings which Allah gave to Moses and Jesus and to other Prophets. We make no distinction between any of them and to Him do we submit
Say: We believe in Allah and that which is revealed to us, and that which was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes, and that which was given to Moses and Jesus and to the prophets from their Lord; we make no distinction between any of them, and to Him we submit
Say, "We believe in Allah and that which has been sent down on us and that which had been sent down on Ibrahim and Ismael and Ishaq and Yaqub and the tribes and that which had been given to Musa and Isa and the prophets, from their Fosterer, we make no distinction between any of them and we submit to Him (as Muslims)."
Say, "We believe in Allah and in that which is sent down upon us, in that which was sent down upon Abraham, Ishmael, Isaac, Jacob and the descendent Tribes and in that which was given to Moses, to Jesus and to the Prophets, from their Lord. We do not discriminate between any one and another of them. And to Him we do totally submit."
Say: ‘We believe in Allah and in that which has been sent down to us and in that which has been revealed to Ibrahim (Abraham), Isma‘il (Ishmael), Ishaq (Isaac) and Ya‘qub (Jacob) and their descendants and that which has been given to Musa (Moses), ‘Isa (Jesus) and all other Messengers by their Lord (we believe in all). We do not make distinction in our faith in any of them, and to Him we submit ourselves.
Say: "We believe in God and what was sent down to us and what was sent down to Abraham and Ishmael and Isaac and Jacob and the Patriarchs, and what was given to Moses and Jesus and the prophets from their Lord. We do not make any distinction between them, and to Him we surrender."
Say: "We believe in God and what was sent down to us and what was sent down to Abraham and Ishmael and Isaac and Jacob and the Patriarchs, and what was given to Moses and Jesus and the prophets from their Lord. We do not make a distinction between any of them, and to Him we submit.
Say: "We believe in God and what was sent down to us and what was sent down to Abraham and Ishmael and Isaac and Jacob and the Patriarchs, and what was given to Moses and Jesus and the prophets from their Lord. We do not make a distinction between any of them, and to Him we submit."
Say: "We believed with God, and what descended on us, and what descended on Abraham, and Ishmael, and Isaac, and Jacob, and the grandchildren , and what Moses and Jesus and the prophets were given/brought from their Lord, we do not separate/distinguish/differentiate between any from them, and we are for Him submitters/surrenderers/Moslems."
Say: "We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and their descendants, and that which has been vouchsafed by their Sustainer unto Moses and Jesus and all the [other] prophets: we make no distinction between any of them. And unto Him do we surrender ourselves."
Say, "We have believed in Allah, and in whatever has been sent down on us, and whatever was sent down on Ibrahim and Shuaayb and Ishaq and Yaaqub, (Abraham, Ishmael, Isaac and Jacob, respectively) and the Grandsons, (i.e. the Tribes) and in whatever was brought to Musa and Isa (Moses and Jesus, respectively) and the Prophets from their Lord; we make no distinction between any of them, and to Him we are Muslims" (i.e. we surrender)
Say (O Muhammad): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham and Ishmael and Isaac and Jacob and the tribes, and that which was vouchsafed unto Moses and Jesus and the prophets from their Lord. We make no distinction between any of them, and unto Him we have surrendered
(Muhammad), say, "We believe in God and in that which has been revealed to us and in that which was revealed to Abraham, Ishmael, Isaac, Jacob, and their descendants. We believe in that which was given to Moses, Jesus, and the Prophets by their Lord. We make no distinction between them and we have submitted ourselves to the will of God"
Say, .We believe in Allah and in what has been revealed to us and in what was revealed to Ibrahim, Isma‘il, IsHaq , Ya‘qub and the descendants, and in what has been given to Musa, ‘Isa and the prophets, from their Lord: We do not differentiate between any of them; and to Him we submit ourselves
(O’ Muhammad), say: "We believe in Allâh, and in that which has been revealed unto us, and in that which was revealed unto ‘Abraham’, ‘Ishmael’, ‘Isaac’, ‘Jacob’, and the ‘Descendants’, and in that which was vouchsafed to ‘Moses’, ‘Jesus’ and the ‘Prophets’ from their Lord. We make no distinction between them, and to Him, we do surrender."
Say, "We believe in Allah and in that which was revealed to us, as well as that which was revealed to Ibraheem, Ismail, Ishaque, and Yaqub and the tribes. (We believe in) that which was conferred by their Lord upon Musa, Jesus and the (other) prophets. We do not make any distinction among them. We have submitted to Him."
Say: "We believe in the Absolute Oneness of Allâh, in what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob and the Descendants, and in what was vouchsafed to Moses, Jesus and the Prophets from their Lord. We make no distinction between them. And to Him do we fully submit".
O Muhammad, declare in explicit terms: We Muslims believe in Allah with hearts impressed with the image of religious and spiritual virtues. We believe in all that has been imparted to us in the Quran and in all that was imparted to Ibrahim and Isma’il, to Ishaq (Isaac) and Ya’qub (Jacob) and to the tribes of his twelve sons and in what was imparted to Mussa and to ‘Isa. We believe in all that was imparted to all the Prophets from Allah, their Creator. We do not discriminate one from another and we conform our will to His blessed will. He is the heart of our purpose
Say: “We believe in Allah and everything revealed to us and to Ibrahim, Ismael, Ishaq, Yaqub and his children, and in what Musa and Isa and other prophets were given by their Lord. We do not discriminate between any of them, and we bear witness that we submit and commit ourselves to Him.”
Say, ˹O Prophet,˺ “We believe in Allah and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and his descendants; and what was given to Moses, Jesus, and other prophets from their Lord—we make no distinction between any of them, and to Him we ˹fully˺ submit.”
Say: We believe in Allah and what has been revealed to us and what has been revealed to Ibrahim (Abraham) and Isma#il (Ishmael) and Ishaq (Isaac) and Ya´qub (Jacob) and the tribes and what was given to Musa (Moses) and ´Isa (Jesus) and the prophets from their Lord, we make no difference between any of them, and we submit to Him.
Say: ‘We believe in God and what is revealed to us; in that which was revealed to Abraham and Ishmael, to Isaac and Jacob and the tribes; and in that which was given to Moses and Jesus and the prophets by their Lord. We discriminate against none of them. To Him we submit as Muslims.‘
Say, "We believe in GOD, and in what was sent down to us, and in what was sent down to Abraham, Ismail, Isaac, Jacob, and the Patriarchs, and in what was given to Moses, Jesus, and the prophets from their Lord. We make no distinction among any of them. To Him alone we are submitters."
Say, "We believe in God and what He revealed to us and to Abraham, Ishmael, Isaac, Jacob, the tribes, and in what was given to Moses, Jesus and the prophets from their Lord. We do not distinguish between any of them, and we have submitted to Him."
Say, “We believe in God and what He revealed to us and to Abraham, Ishmael, Isaac, Jacob, the tribes, and in what was given to Moses, Jesus, and the prophets from their Lord. We do not distinguish between any of them, and we have submitted to Him.”
Say, “We believed in Allah, and in what was sent down upon us; and in what was sent down upon Abraham, and Ishmael, and Isaac, and Jacob, and the tribes (Alaspat: children of Jacob); and in what was given to Moses, and Jesus, and the prophets from their Lord. We make no difference between any one among them, and for Him we are submitting.”
Say: ' We believe in Allah and in what has been sent down to us, and what was sent down to Abraham and, Ishmael, Isaac, Jacob and the Tribes, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no difference between any of them. And to Him do we submit'
Say: “We believe in God and in that which has been bestowed from on high upon us, and that which has been bestowed on Abraham, Ishmael, Isaac, Jacob and their descendants, and that which has been vouchsafed by their Lord to Moses and Jesus and all the prophets. We make no distinction between them. To Him do we surrender ourselves.â€
Say, "We believe in Allah and what has been revealed to us and to Abraham, Ishmael, Isaac, Jacob and the Prophets of the Israelite Tribes, and that which was given to Moses, Jesus and other Prophets from their Lord. We make no distinction among any of them (See (2:253), (17:55)). Unto Him we have surrendered."
Say: We believe in Allah and what has been revealed to us, and what was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and what was given to Musa and Isa and to the prophets from their Lord; we do not make any distinction between any of them, and to Him do we submit
Say, `We believe in ALLAH and that which has been revealed to us, and that which was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes, and in that which was given to Moses and Jesus and other Prophets from their Lord. We make no distinction between any of them and to HIM we submit
Say, “We believe in God and what has been sent down upon us, and in what was sent down upon Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in what Moses, Jesus, and the prophets were given from their Lord. We make no distinction among any of them, and unto Him we submit.
Say: "We believe in Allah, and in what has been sent down to us and what was sent down to Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac), Yaqoub (Jacob), and the tribes, and in (the Books) given to Musa (Moses), Isa (Jesus), and the prophets, from their Lord: We make no distinction between one and another of them, and to Allah do we surrender our will (in Islam)."
Say, “We believe in God and in what was revealed to us, in what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in what was given to Moses, Jesus, and the prophets from their Lord. We make no distinction between any of them, and to Him we are submissive.”
Say, 'We believe in God, and in what was revealed to us; and in what was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs; and in what was given to Moses, and Jesus, and the prophets from their Lord. We make no distinction between any of them, and to Him we submit.'
Say, "We have believed in Allah and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [submitting] to Him."
Say, 'We have believed in God, and what was sent down to us, and what was sent down to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes and what was given to Moses, and Jesus, and the prophets from their Lord, we make no distinction between any of them, and we are those who submit to Him.'
Say: "We believe in God, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the prophets, from their Lord: We make no distinction between one and another among them, and to God do we bow our will (in Islam)."
Say: "We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the prophets, from their Lord: We make no distinction between one and another among them, and to Allah do we bow our will (in Islam)."
وَمَن یَبۡتَغِ غَیۡرَ ٱلۡإِسۡلَـٰمِ دِینࣰا فَلَن یُقۡبَلَ مِنۡهُ وَهُوَ فِی ٱلۡءَاخِرَةِ مِنَ ٱلۡخَـٰسِرِینَ ٨٥
If anyone seeks a religion other than [islam] complete devotion to God, it will not be accepted from him: he will be one of the losers in the Hereafter
And whoever is seeking a religion other than Islam, it will never be accepted from him, and will be among the losers in the Hereafter.
And whosoever will seek a religion other than Islam, it shall not be accepted of Him, and he shall be of the losers in the Hereafter
And whoever seeks a way other than submission to God, it will not be accepted from him, and he will be a loser in the world to come
And whoever seeks a religion (system and order) other than Islam (the consciousness of being in a state of submission) his search will be ineffective! And he will be of the losers in the eternal life to come.
If anyone desires anything other than Islam as a deen, it will not be accepted from him, and in the Next World he will be among the losers.
Should anyone follow a religion other than Islam, it shall never be accepted from him, and he will be among the losers in the Hereafter
Whoever seeks as religion other than Islam, it will never be accepted from him, and in the Hereafter he will be among the losers
And whosoever seeks a faith other than Islam (- complete submission to the will of God,) it will never be accepted from him, and he shall be of the losers in the Hereafter
Whoso desires another religion than Islam, it shall not be accepted of him; in the next world he shall be among the losers
Whoever looks for a way of life (religion) other than submission (to God), it will never be accepted from him, and in the Hereafter he will be of the losers.
If someone chooses any other religion than Islam (Submission to God), he will be considered as disbelievers and will find himself among the losers in the Hereafter
If anyone desires a way other than Al-Islam, never will it be accepted of him, and in the hereafter, he will be in the ranks of those who are lost
And whoever seeks other than Islam as a religion—it will not be accepted from him, and in the Hereafter he is one of the losers.
Whosoever craves other than Islam for a religion, it shall surely not be accepted from him, and he shall, in the next world, be of those who lose.
And if one seeks a religion other than Islam, it will never be accepted from him; and he is among the losers in the Hereafter
And whoever seeks a [way] other than the self submission [Islam] as religion, then it will never be accepted from him and he will be in the hereafter among those who are in loss.
Whoever followeth any other religion than Islam, it shall not be accepted of him: And in the next life he shall be of those who perish
Whoever craves a religion other than the Surrender (Islam), it shall surely not be accepted from him, and he shall be a loser in the Hereafter."
He who chooses a religion other than Islam, it will not be accepted from him, and in the Everlasting Life he will be among the losers
Whoso desireth any other religion than Islam, that religion shall never be accepted from him, and in the next world he shall be among the lost
And whoever seeks, other than Islam, as Religion, then (it) will never be accepted from him; and he, in the Hereafter, (will be) from among the losers
And whoever be looking for a way of life other than submission to God, it will never be accepted from him. And he, in the world to come, will be among the ones who are losers.
If someone wants a religion other than Islam [ie, submission to God], it will not be acceptable. He/she will be among the losers in the hereafter.
If anyone is looking for a religion other than Islam, then let it be known that it will not be accepted from him; and in the Hereafter he will be among the losers
And whoever seeks a way other than this way a submission (Islam), will find that it will not be accepted from him and in the Life to come he will be among the losers
And whoever seeks a religion other than Islam, it will not be accepted from him, and in the hereafter he will be one of the losers
And whoever seeks a religion other than Islam, then it will not be accepted from him and in the hereafter he will be among those who are the losers.
And whoever seeks a religion other than Islam, it is not accepted from him. And he, in the Hereafter, will be among the doomed.
And whoever seeks a din (religion) other than Islam that shall not at all be accepted from him, and he will be amongst the losers in the Hereafter
And whoever follows other than surrender as a system, it will not be accepted from him, and in the Hereafter he is of the losers
And whoever follows other than submission as a system, it will not be accepted from him, and in the Hereafter he is of the losers.
And whoever follows other than submission as a system, it will not be accepted from him, and in the Hereafter he is of the losers.
And who desires/wishes other than the Islam/submission/surrender (as) a religion, so (it) will never/not be accepted from him, and he (is) in the end from the losers
For, if one goes in search of a religion other than self-surrender unto God, it will never be accepted from him, and in the life to come he shall be among the lost
And whoever inequitably seeks for himself as a religion other than Islam, then it will never be accepted from him, and in the Hereafter (he) will be among the losers
And whoso seeketh as religion other than the Surrender (to Allah) it will not be accepted from him, and he will be a loser in the Hereafter
No religion other than Islam (submission to the will of God) will be accepted from anyone. Whoever follows a religion other than Islam will be lost on the Day of Judgment
Whoever seeks a faith other than Islam, it will never be accepted from him, and he, in the Hereafter, will be among the losers
Therefore, whoever seeks a religion other than Islam, it will not be accepted from him, and he, in the ‘Hereafter’, will be among those who are doomed to eternal perdition.
If anyone desires (or adopts a way of life) other than Islam, it will never be accepted. In the life-to-come, he will be among the losers
And whoever seeks a religion other than Islam, it will not be accepted from him. And he will be in the Hereafter among those who are doomed to perdition.
He who adopts a system of faith and worship other than Islam simply bends on a system of faith and worships which does not have the standing upon the vantage ground of truth. Such a system of faith shall not be accepted from him and he shall be a great loser Hereafter
Whoever seeks a religion other than Islam, it will never be accepted from him, and in the Hereafter he will be among the losers
Whoever seeks a way other than Islam, it will never be accepted from them, and in the Hereafter they will be among the losers.
And if anyone seeks another religion than Islam (submission), it will not be accepted from him and he will be amongst the losers in the hereafter.
He that follows a religion other than Islam, it will not save him¹ and in the world to come he will surely be among the lost
Anyone who accepts other than Submission as his religion, it will not be accepted from him, and in the Hereafter, he will be with the losers.
If one seeks a faith other than submission to God [Islam], it will never be accepted from him, and in the Hereafter he will be among the losers.
If one seeks a faith other than submission to God [Islam], it will never be accepted from him, and in the Hereafter, he will be among the losers.
And whoever seeks other than Islam as a religion, it will not be accepted from him, and in the Hereafter, he will be among the losers.
And whoever follows any religion other than Islam, it will never be accepted from him, and, in the Hereafter, he will be among the losers
He who seeks a religion other than self-surrender to God, it will not be accepted from him, and in the life to come he will be among the lost.
Whoever seeks as religion other than Islam, it will not be accepted from him, and he will be a loser in the Hereafter. (This is because the religion, DEEN of the entire Universe is Islam i.e. submission to the will of God)
And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers
And whoso seeks a religion other than Islam, it shall not be accepted of him, and in the Hereafter he shall be among the losers
Whosoever seeks a religion other than submission, it shall not be accepted of him, and in the Hereafter he shall be among the losers
If anyone desires a religion other than Islam (submission to Allah), it will never be accepted from him; In the Hereafter, he will be with those who have lost (all spiritual reward)
Whoever seeks a religion other than Submission, it will not be accepted from him, and in the Hereafter, he will be among the losers.
Whoever seeks other than Islam as a religion, it will not be accepted from him, and in the Hereafter he will be among the losers
And whoever desires other than Islam as religion - never will it be accepted from him, and he, in the Hereafter, will be among the losers
And whoever seeks other than the submission for a religion, it shall not be accepted from him, and he shall, in the hereafter, be among the losers.
If anyone desires a religion other than Islam (submission to God), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good)
If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good)
كَیۡفَ یَهۡدِی ٱللَّهُ قَوۡمࣰا كَفَرُوا۟ بَعۡدَ إِیمَـٰنِهِمۡ وَشَهِدُوۤا۟ أَنَّ ٱلرَّسُولَ حَقࣱّ وَجَاۤءَهُمُ ٱلۡبَیِّنَـٰتُۚ وَٱللَّهُ لَا یَهۡدِی ٱلۡقَوۡمَ ٱلظَّـٰلِمِینَ ٨٦
Why would God guide people who deny the truth, after they have believed and acknowledged that the Messenger is true, and after they have been shown clear proof? God does not guide evildoers
How shall Allah guide those people who disbelieved after their belief, bore witness that the Messenger (Muhammad) is true, and after clear proofs had come to them? Allah does not guide the wrongdoers.
How shall Allah guide a people who disbelieved after their belief and after they bore witness that the apostle was true and after evidences had come unto them! And Allah guideth not a wrong-doing people
How can God show the way to those who, having come to faith, turned away, even though they had borne witness that the Messenger was true, and the clear signs had reached them? God does not show the unrighteous the way
How will Allah guide people who deny the reality even after clear proofs come to them and they bear witness that the Rasul is the Truth! Allah does not guide the wrongdoing people.
How can Allah guide a people who have become kafir after having had iman? They bore witness that the Messenger was true and that the Clear Signs had come to them. Allah does not guide people who are wrongdoers.
How shall Allah guide a people who have disbelieved after their faith and [after] bearing witness that the Apostle is true, and [after] manifest proofs had come to them? Allah does not guide the wrongdoing lot
How would God guide a people who have disbelieved after their belief, and after they have borne witness that the Messenger is true and after the clear proofs (of His Messengership and the Divine origin of the Book he has brought) have come to them? God guides not wrongdoing people
How is Allah to guide a people who renounce their faith after having accepted it and after testifying to the truth of the Messenger and after clear and sound proofs had come to them? And Allah never guides a people who cannot discriminate between right and wrong
How shall God guide a people who have disbelieved after they believed, and bore witness that the Messenger is true, and the clear signs came to them? God guides not the people of the evildoers
How does God guide a people who disbelieved after their belief, and testified that the messenger is true and clear evidences came to them? God does not guide wrongdoing people.
Do you really expect that God should guide those people who have rejected the faith, after being exposed to so many undeniable miracles, knowing that their Prophet is a true one? No way; God does not guide such wicked people
How will God guide those who do not believe after they accepted it, and bore witness that the messenger was true, and that clear signs had come to them? God does not guide wrongdoers
How will Allah guide a people who denied after their attainment of faith and (after) having witnessed that the Messenger is true and (after) evident explanations had come to them, when Allah does not guide the unjust people?
How shall God guide people who have disbelieved after believing and bearing witness that the Apostle is true, and after there come to them manifest signs? God guides the unjust folk
Why should Allah will guidance for the people who disbelieved, after their having accepted faith and bearing witness that the Noble Messenger is a true one, and after clear signs had come to them? And Allah does not guide the unjust
How would Allah guide a people who have disbelieved after their belief and have witnessed that the messenger is true and the clear signs came unto them and Allah does not guide the people who do wrong to their own souls.
How shall God direct men who have become infidels after they had believed, and born witness that the apostle was true, and manifest declarations of the divine will had come unto them? For God directeth not the ungodly people
How shall Allah guide people who have disbelieved after believing and bearing witness that the Apostle is true, and after there come to them manifest signs? Allah guides not the unjust folk
How shall Allah guide a people who lapse into disbelief after they believed and bore witness that the Messenger is true, and after receiving clear proofs! Allah does not guide the harmdoers
How shall God guide a people who, after they had believed and bore witness that the apostle was true, and after that clear proofs of his mission had reached them, disbelieved? God guideth not the people who transgress
How shall Allah guide a nation (who) disbelieved after (declaring) their Belief and (after) they gave evidence that the Messenger is Truth and (after) came to them Al-Bayyinat? And Allah guides not the nation of transgressors
How will God guide a folk who disbelieved after their belief? And they bore witness to The Truth of the Messenger after the clear portents drew near them. And God guides not the unjust folk.
Why would Allah guide those who deny faith after having believed, after having witnessed the truth of the messenger, and after having seen evidence? Allah does not guide sinful people.
How can it be that Allah would guide those people who commit Kufr (reject faith) after their Iman (acceptance of faith), acknowledge that the Messenger is true, and clear proofs have come to them? Allah does not guide such wrongdoers
How can Allah guide people who once believed, after they received clear signs and affirmed that the Messenger was a true one, lapsed into disbelief. Allah does not guide the wrong-doers
How shall Allah guide a people who disbelieved after their believing, and (after) they had borne witness that the Messenger was true, and clear arguments had come to them? And Allah guides not the unjust people
How would Allah guide a people who became infidels after their belief, although they had borne witness that the messenger is true and there had come to them clear proofs? And Allah does not guide the unjust people.
How would Allah guide people who suppress the Truth after having accepted faith and acknowledged that the Messenger is right, and after clear signs had come to them? And Allah does not guide people who indulge in wrongdoing.
How shall Allah guide those who disbelieved after embracing faith whilst they had borne witness that this Messenger is true, and clear signs too had come to them? And Allah does not guide the wrongdoers
How can God guide a people who have rejected after believing, and they witnessed that the messenger is true, and the clarity had come to them God does not guide the wicked people
How can God guide a people who have rejected after believing, and they had witnessed that the messenger was true, and the clarity had come to them? God does not guide the wicked people.
How can God guide a people who had rejected after believing, and had witnessed that the messenger was true, and the clear evidences had come to them? God does not guide the wicked people.
How God guides a nation (who) disbelieved after their belief, and they witnessed/testified that the messenger (is) correct/true/real/right and the evidences came to them? And God does not guide the nation, the unjust/oppressive
How would God bestow His guidance upon people who have resolved to deny the truth after having attained to faith, and having borne witness that this Apostle is true, and [after] all evidence of the truth has come unto them? For, God does not guide such evildoing folk
How does Allah guide a people who have disbelieved after their belief, and bore witness that the Messenger is true, and the supreme evidences came to them? And Allah does not guide the unjust people
How shall Allah guide a people who disbelieved after their belief and (after) they bore witness that the messenger is true and after clear proofs (of Allah's Sovereignty) had come unto them. And Allah guideth not wrongdoing folk
Why would God guide a people who disbelieves after having had faith, who have found the Messenger to be truthful, and who have received authoritative evidence? God does not guide the unjust
How shall Allah give guidance to a people who disbelieved after they had accepted Faith and testified that the Prophet is true and the clear signs had come to them? Allah does not give guidance to the unjust people
How will Allâh give divine guidance to a people who renounced their faith after they had witnessed that the ‘Messenger’ was true, while at the same time the full knowledge of the Truth had come to them? Allâh will not illuminate the path of a people who are grossly unfair and morally wrong.
How would Allah guide the people who deny (the truth) after having professed belief at first, after they testified that the messenger is true, and after clear proof had come to them? Allah does not guide the nation of evil doers
How shall Allâh inspire a people who have voluntarily and consciously renounced their Faith after embracing it, bore witness that the Messenger was true, and received the revelation in knowledge of Him? And 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.
How shall Allah consent to guide a people who intentionally deny Him after they have recognized Him and bore witness to the truth of His Messenger's mission? How shall He guide them after they had received and accepted then later on rejected the clear and plain revelations and signs guiding out of darkness and superstition! Allah does not guide to His path of righteousness those who are wrongful of actions
Why should Allah guide people who rejected faith after believing? They witnessed that the messenger sent to them was genuine and came to them with clear proofs. Allah will not guide such wrongdoers.
How will Allah guide a people who chose to disbelieve after they had believed, acknowledged the Messenger to be true, and received clear proofs? For Allah does not guide the wrongdoing people.
How is Allah going to guide a people who reject (the truth) after they believed and were witnesses that the messenger is truthful and came to them with clear proofs. Allah does not guide wrongdoing people.
How will God guide people who lapsed into unbelief after embracing the Faith and acknowledging the Apostle as true, and after receiving veritable proofs? God does not guide the wrongdoers
Why should GOD guide people who disbelieved after believing, and after witnessing that the messenger is truth, and after solid proofs have been given to them? GOD does not guide the wicked.
How can God guide those who deny Him after having believed and witnessed that the messenger is true and after having seen miracles? God does not guide unjust people.
How can God guide those who deny Him after having believed and witnessed that the messenger is true and after having seen miracles? God does not guide unjust people.
How will Allah guide a kinfolk who disbelieved after they had believed, and had witnessed that the Messenger is true, and the proofs had come to them? And Allah does not guide the oppressor kinfolk.
How shall Allah guide a people who have disbelieved after their belief and (after) bearing witness that the Messenger is true, and clear proofs had come unto them ? And Allah guides not the unjust people
How shall God guide people who have lapsed into disbelief after having accepted the faith and having borne witness that this messenger is true, and after having received clear evidence of the truth? God does not guide the wrongdoers.
Even Allah will not guide those who go back to their old ways after experiencing the blessings of Faith, and after witnessing that the Messenger is true and after they have been given solid proofs. According to Allah's Laws those who choose conjecture instead of Realities of life, will not attain Guidance
How shall Allah guide a people who disbelieved after their believing and (after) they had borne witness that the Messenger was true and clear arguments had come to them; and Allah does not guide the unjust people
How shall ALLAH guide a people who have disbelieved after believing and who had borne witness that the messenger was true and to whom clear proofs had come? And ALLAH guides not the wrong doing people
How shall God guide a people who have disbelieved after having believed, having borne witness that the Messenger is true, and the clear proofs having come to them? And God guides not wrongdoing people
How shall Allah guide those who reject Faith after they accepted it and stood witness that the Prophet (Muhammad) was true and that Clear Signs had come to them (the prophets)? But Allah does not guide those (unjust) peopl
How can God guide those who disbelieved after their faith, and after they witnessed the truth of the Messenger and clear proofs came to them? God doesn’t guide the wrongdoing people.
How will God guide a people who disbelieved after having believed, and had witnessed that the Messenger is true, and the clear proofs had come to them? God does not guide the unjust people
How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And Allah does not guide the wrongdoing people
How shall God guide people who disbelieved after believing and bearing witness that the messenger is true, and the clear proofs had come to them? And God does not guide the wrongdoing people.
How shall God Guide those who reject Faith after they accepted it and bore witness that the Apostle was true and that Clear Signs had come unto them? but God guides not a people unjust
How shall Allah Guide those who reject Faith after they accepted it and bore witness that the Messenger was true and that Clear Signs had come unto them? but Allah guides not a people unjust
أُو۟لَـٰۤىِٕكَ جَزَاۤؤُهُمۡ أَنَّ عَلَیۡهِمۡ لَعۡنَةَ ٱللَّهِ وَٱلۡمَلَـٰۤىِٕكَةِ وَٱلنَّاسِ أَجۡمَعِینَ ٨٧
such people will be rewarded with rejection by God, by the angels, by all people
They are those whose recompense is that on them is the curse of Allah, of the angels, and of all mankind.
These! their meed is that on them shall be the curse of Allah and of angles and of mankind, all
For such the requital is the curse of God and the angels and of men
The return of their deeds is the curse of Allah, the angels and the whole of mankind (they have fallen separate from all of them).
The repayment of such people is that Allah´s curse is on them and that of the angels and of all mankind.
Their requital is that there shall be upon them the curse of Allah, the angels, and all mankind
For those – their recompense is that on them rests the curse of God, and of angels, and of humankind, all together
It is these whose recompense is that the disapproval of Allah shall be upon them, and that of the angels and of mankind, all together
Those -- their recompense is that there shall rest on them the curse of God and of the angels and of men, altogether
Their punishment is that the curse of God and the angels and all the people is upon them,
Such wicked people’s earning is nothing but the curse of God, the Angles and all other people
For them, their punishment is that on them is the curse of God, of His angels, and of all humanity
Those—their repayment is that upon them falls the curse of Allah and of the angels and of all mankind,
These, their reward is, that on them is the curse of God, and of the angels, and of men together
The recompense of such is that on them is the curse of Allah and of the angels and of men combined
Those, their reward is such that upon them is curse of Allah and of the angels and of the people altogether.
Their reward shall be, that on them shall fall the curse of God, and of angels, and of all mankind
As for such their reward is that on them is the curse of Allah, and of the angels, and of all mankind (collectively)
Those, their recompense shall be the curse of Allah, the angels, and all the peopl
These! their recompense, that the curse of God, and of angels, and of all men, is on them
Those are they whose recompense (is) that on them (rests) the curse of Allah, and of the angels, and of all mankind
Those, their recompense is that the curse of God is on them and of the angels and of humanity, one and all,
Their reward is rejection by Allah, His angels, and all humanity.
The reward of such people is that upon them is the curse of Allah, the angels and all mankind
The recom- pense for their wrong-doing is that the curse of Allah and of the angels and of all men shall upon them
As for these, their reward is that on them is the curse of Allah and the angels and of men, all together -
The reward of such persons is that, upon them is the curse of Allah and the angels and mankind, all together.
Reward for such peopleh is that upon them is the curse of Allah, of the angels and of all mankind
The punishment of such people is that they are continually plagued by the curse of Allah, of the angels and of all mankind
To these the punishment will be that God's curse will be upon them as well as that of the Angels and the people all together
To these the punishment will be that the curse of God will be upon them and that of the angels and the people all together!
To these the punishment will be that the curse of God will be upon them and that of the angels and the people all together!
Those, their reward (is) that on them (is) God's curse/torture and the angel's, and the people all (E)
Their requital shall be rejection by God, and by the angels, and by all [righteous] men
Those will have their recompense in (that there will rest) on them the curse of Allah and of the Angels and of mankind all together
As for such, their guerdon is that on them rests the curse of Allah and of angels and of men combined
What they will gain will be the condemnation of God, the angels, and all people
The punishment of such people is that upon them is the curse of Allah, of the angels and of the human beings altogether
As for such, their penalty will be that in them abides the curse of Allâh, the ‘Angels’, and all the people, all together.
The befitting recompense for such people is that the curse of Allah, as well as the curse of His messenger and all mankind, should be upon them
As for such, their penalty is that there shall descend on them the curse of Allâh, the Angels and mankind, all together.
Such persons shall be requited with what is commensurate with their deeds; they have incurred the curse of Allah and of the angels and of all mankind
The reward for such people is the curse of Allah, the angels and all humanity.
Their reward is that they will be condemned by Allah, the angels, and all of humanity.
Their reward will be that that the curse of Allah and the angels and all mankind will be upon them.
Their reward will be the curse of God, the angels, and mankind all
These have incurred condemnation by GOD, and the angels, and all the people.
Their reward is the curse of God, angels, and all such men.
Their reward is the curse of God, angels, and all such men.
Those, their penalty is that upon them Allah’s curse, and the angels, and the people altogether.
(As for) those, their recompense is that upon them is the curse of Allah, the angels and mankind altogether
Of such people the punishment shall be the curse of God, the angels and all men.
The recompense of such people is the deprivation of the Grace of Allah and of the support of the angels (The physical Laws in the Universe), and of the support of the human society
(As for) these, their reward is that upon them is the curse of Allah and the angels and of men, all together
As for such - their reward is that on them shall be the curse of ALLAH and of angels and of men, all together
They are those whose recompense is that upon them shall be the curse of God, the angels, and mankind all together
For such (people) the reward is that on them (rests) the curse of Allah, of His angels, and of all Mankind—
Upon such individuals rests the curse of God, the angels, and humanity.
Those—their penalty is that upon them falls the curse of God, and of the angels, and of all mankind
Those - their recompense will be that upon them is the curse of Allah and the angels and the people, all together
Those, their reward is that on them is the curse of God and of the angels and of men, all together,
Of such the reward is that on them (rests) the curse of God, of His angels, and of all mankind;
Of such the reward is that on them (rests) the curse of Allah, of His angels, and of all mankind;
خَـٰلِدِینَ فِیهَا لَا یُخَفَّفُ عَنۡهُمُ ٱلۡعَذَابُ وَلَا هُمۡ یُنظَرُونَ ٨٨
and so they will remain, with no relief or respite for their suffering
They will abide forever in it (hell). Neither the punishment for them will be lightened, nor will they be reprieved
Abiders therein, their torment shall not be lightened nor shall they be respited
They shall live under it, and none of their agony decrease nor be respite for them
They will remain under these conditions forever. Their suffering will not be lightened and they will not be cared for.
They will be under it for ever. Their punishment will not be lightened. They will be granted no reprieve.
They will remain in it [forever], and their punishment shall not be lightened, nor will they be granted any respite
Therein will they abide. Neither will their punishment be lightened, nor will they be granted any respite
They shall abide there for long, their punishment shall not be reduced, nor shall they be reprieved
therein dwelling forever; the chastisement shall not be lightened for them; no respite shall be given them
remaining in it forever, their punishment will not be reduced, and they are not given any delays,
They will stay in the Hell forever. Their punishment will not be reduced and God will not look at them
In that will they dwell, nor will their penalty be lightened, nor will respite be their destiny
abiding therein; never will the punishment be lightened for them, nor are they given respite—
they shall dwell therein for aye - the torment shall not be alleviated from them, nor shall they be respited
Remaining in it forever; their punishment will not be lightened, nor will they get any respite
They will abide therein forever. The punishment will not be alleviated for them nor will they be looked at;
They shall remain under the same for ever; their torment shall not be mitigated, neither shall they be regarded
They shall dwell therein - the torment shall not be lightened from them, nor shall they have respite
there they shall live for ever. Their punishment shall not be lightened, nor shall they be given respite
Under it shall they abide for ever; their torment shall not be assuaged! nor shall God even look upon them!
They will abide in that (state). The punishment shall not be lightened on them and they shall not be given respite
ones who will dwell with it forever. Neither will the punishment be lightened from them, nor will they be given respite.
They will always experience it. The punishment will not be eased for them. They will not be pardoned.
They shall remain under it forever; neither will their punishment be lightened nor will they be given respite
Thus shall they abide. Neither shall their chastisement be granted nor shall they be granted any respite
Abiding therein. Their chastisement shall not be lightened, nor shall they be respited -
They will remain in it, the punishment will not be lightened on them nor will they be given time,
Dwellers thereinforever! Neither will their punishment be lightened, nor will they be given respite
They shall remain (imprisoned) under this curse forever. And neither will this torment be lessened, nor will they be given respite
Eternally they will abide in it, the retribution will not be lightened for them, nor will they be reprieved
Abiding therein, the retribution will not be lightened for them, nor will they be reprieved.
Abiding therein, the retribution will not be lightened for them, nor will they be reprieved.
Immortally/eternally in it, the torture is not reduced/lightened on/from them, and nor they be given time/delayed
In this state shall they abide; [and] neither will their suffering be lightened, nor will they be granted respite
Eternally (abiding) therein. The torment will not be lightened for them, and they will not be respited
They will abide therein. Their doom will not be lightened, neither will they be reprieved
with which they will live forever. Their torment will not be relieved and no attention will be paid to them
They will remain under it forever. Neither will the punishment be lightened for them, nor will they be given respite
They will remain in this curse forever, and the divine chastisement (in the ‘Hereafter’) will not be lightened for them, nor will they be reprieved.
They shall live in that state forever. Never will their suffering ease, nor shall they ever have a (moment of) a respite
They will live in that curse forever. Their punishment will not be lightened, nor will they be reprieved.
This curse shall beset them to Eternity. Nor shall their torture in Hell be abated nor shall their punishment be put in respite
They will remain in Hell forever; neither will the torment be lightened nor will they be given any respite,
They will be in Hell forever. Their punishment will not be lightened, nor will they be delayed ˹from it˺.
They shall remain in it; the punishment shall not be lightened for them and they shall not be given time off.
under it shall they abide for ever. Their punishment shall not be mitigated, nor shall they be reprieved
Eternally they abide therein; the retribution is never commuted for them, nor will they be reprieved.
They will remain in that state forever, and their punishment will not be lightened nor will they be given relief.
They will remain in that state forever, and their punishment will not be lightened, nor will they be given relief.
Immortals therein, neither the torment lightened about them, nor they are respited.
They will abide therein. Their chastisement will not be lightened, nor will they be respited
Under it they shall abide. Neither their suffering shall be lightened, nor shall they be granted respite.
They have chosen for themselves this deprivation in which they will abide without relief
Abiding in it; their chastisement shall not be lightened nor shall they be respited
They shall abide thereunder. Their punishment shall not be lightened nor shall they be reprieved
abiding therein; the punishment shall not be lightened for them, nor shall they be granted respite
In that they will dwell; Their penalty will not be lightened, relief will not be their (share)—
They will abide in it eternally; their torment won’t be alleviated, nor will they be granted any reprieve.
Remaining in it eternally, without their punishment being eased from them, and without being reprieved
Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved
In it dwelling forever. The punishment shall not be lightened for them, nor shall they be respited;
In that will they dwell; nor will their penalty be lightened, nor respite be (their lot);
In that will they dwell; nor will their penalty be lightened, nor respite be (their lot);
إِلَّا ٱلَّذِینَ تَابُوا۟ مِنۢ بَعۡدِ ذَ ٰلِكَ وَأَصۡلَحُوا۟ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمٌ ٨٩
Not so those who afterwards repent and mend their ways- God is most forgiving and merciful
except those who repent after that and mend their ways (do righteous deeds). Surely, Allah is Forgiving, Merciful.
Save such shall repent thereafter and amend; verily Allah is Forgiving, Merciful
But those who repent and reform, God is surely forgiving and merciful
Except if after this they (acknowledge their mistake and) repent and correct themselves (amend their wrongdoings) indeed Allah is the Ghafur, the Rahim.
Except for those who, after that, make tawba and put things right. Truly Allah is Ever-Forgiving, Most Merciful.
except such as repent after that and make amends, for Allah is all-forgiving, all-merciful
Save those who afterwards repent and mend their ways. Surely God is All-Forgiving, All-Compassionate
Except those who repent after this and make amends, (such will find that) surely Allah is Great Protector, Ever Merciful
But those who repent thereafter, and make amends -- God is All-forgiving, All-compassionate
except those who repent and straighten out after that, then God is forgiving and merciful.
The exceptions are those who [sincerely] repent now and choose righteousness; indeed God is the Most Forgiving and Merciful
Except for those who repent after that, and make amends, for indeed God is Oft-Forgiving, Mercifully Redeeming
except those who repented afterwards and reformed, for Allah is indeed Oft-Forgiving, Bestowing of mercy.
save those who repent after that, and act aright, for verily, God is forgiving and merciful
Except those who repented thereafter and reformed themselves; then indeed Allah is Oft Forgiving, Most Merciful
except those who have repented after that and have made amends then truly Allah is Oft-Forgiving, All-merciful.
except those who repent after this, and amend; for God is gracious and merciful
Save those who repent after that, and do right (or make amends), for verily, Allah is Forgiving and Merciful
Except those who afterwards repent and mend their ways, Allah is Forgiving and the Most Merciful
Save those who after this repent and amend; for verily God is Gracious, Merciful
except those who repented after that and reformed (themselves). Then verily! Allah is Oft-Forgiving, continuously Merciful
But those who repented after that and made things right, then, truly, God is Forgiving, Compassionate.
The exceptions are those who eventually repent and live righteously. Certainly, Allah is Most Forgiving, Most Merciful.
However, those who repent after this and mend their ways, verily Allah is Forgiving, Merciful
But those who repent and mend their ways shall be excepted for indeed Allah is Forgiving, All-Compassionate
Except those who repent after that and amend, for surely Allah is Forgiving, Merciful
except those who repent after that and act aright, for Allah is certainly Protectively Forgiving, Merciful.
Except for those who do penitence thereafter and mend their ways. Then indeed Allah is Forgiving, Merciful.
Except those who repent and mend (their) ways. Allah is, indeed, Most Forgiving, Ever-Merciful
Except those who repent after this and make amends, then God is Forgiver, Merciful
Except those who repent after this and make amends, then God is Forgiver, Merciful.
Except those who repent after this and make amends, then God is Forgiver, Merciful.
Except those who repented, from after that, and corrected/repaired , so then God (is) forgiving, merciful
But excepted shall be they that afterwards repent and put themselves to rights: for, behold, God is much-forgiving, a dispenser of grace
Except for the ones who repent even after that and act righteously; (only) then, surely Allah is Ever-Forgiving, Ever-Merciful
Save those who afterward repent and do right. Lo! Allah is Forgiving, Merciful
However, to those who repent afterwards and reform themselves, God is All-forgiving and All-merciful
except those who repent afterwards and mend their ways. Then, Allah is All-Forgiving, Very-Merciful
But those who repent after that and amend their ways, (let them Know that) Allâh is indeed Oft-Forgiving, Most Merciful.
Except those who (regret and) repent afterwards, and mend their ways. (If they do) then indeed, Allah is the most Forgiving, and the most Merciful
Except for those who repent after that and make amends. For Allâh is indeed Oft-Forgiving- Most Merciful.
However the penitents who in lowliest plight repentant stood and reformed themselves so their thoughts are governed by a new and divine principle, shall find that Allah is Ghafurun and Rahimun
except those who later repent and reform themselves. Allah is the Forgiver, the Kind.
As for those who repent afterwards and mend their ways, then surely Allah is All-Forgiving, Most Merciful.
Except those who repent afterwards and make amends, for Allah is forgiving, merciful.
except those who afterwards repent and mend their ways, for surely God is forgiving and compassionate
Exempted are those who repent thereafter, and reform. GOD is Forgiver, Most Merciful.
As for those who repent and do good beforehand, God is forgiving and Merciful-to-all.
As for those who repent and do good beforehand, God is the Most Forgiving, the Mercy Giver.
Except those who repented after that, and repaired; so surely Allah is Forgiver, Merciful.
Except those who repent after that and amend, then verily Allah is Forgiving, Merciful
Excepted shall be those who afterwards repent and mend their ways; for God is Much- Forgiving, Merciful.
But, If they repent and mend their ways, they will find Allah Forgiving, Merciful
Except those who repent after that and amend, then surely Allah is Forgiving, Merciful
Except those who repent thereafter and amend. And surely ALLAH is Most Forgiving, Merciful
except those who repent after that, and make amends, for truly God is Forgiving, Merciful
Except for those who repent and after that, make changes (in their actions); Surely, Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
Except for those who repent thereafter and reform. God is Forgiving and Merciful.
Except those who repent afterwards, and reform; for God is Forgiving and Merciful
Except for those who repent after that and correct themselves. For indeed, Allah is Forgiving and Merciful
Except those who repented after that, and did right, then indeed, God is forgiving, compassionate.
Except for those that repent (Even) after that, and make amends; for verily God is Oft-Forgiving, Most Merciful
Except for those that repent (Even) after that, and make amends; for verily Allah is Oft-Forgiving, Most Merciful
إِنَّ ٱلَّذِینَ كَفَرُوا۟ بَعۡدَ إِیمَـٰنِهِمۡ ثُمَّ ٱزۡدَادُوا۟ كُفۡرࣰا لَّن تُقۡبَلَ تَوۡبَتُهُمۡ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلضَّاۤلُّونَ ٩٠
[although] the repentance of those who, having believed, then increase in their disbelief, will not be accepted. They are the ones who have gone [far] astray
Surely, those who disbelieve after their belief, then grow in disbelief, their repentance will never be accepted. They are those who are astray.
Verily those who disbelieve after they have believed and thereafter wax in infidelity, their- repentance shall by no means be accepted. These! they are the straying ones
Those who deny, having once come to faith, and persist in denial, will not have their repentance accepted, for they have gone astray
But those who deny the reality and are persistent in their denial, their repentance will never be accepted. Indeed, they are the very people who have gone astray.
Those who become kafir after having iman and then increase in their kufr, their tawba will not be accepted. They are the misguided.
Indeed those who turn faithless after their faith, and then advance in faithlessness, their repentance will never be accepted, and it is they who are the astray
But those who have disbelieved after their (profession of) belief and then have hardened in unbelief, (they have lost the capacity for believing so they can no longer return to faith, nor repent until they are held in the jaws of death, and) their repentance (at that moment) will not be accepted. And they are those who are altogether astray
Verily, those who chose disbelief after they had believed and then go on increasing in disbelief, their repentance shall not be accepted and these are the people who are completely lost
Surely those who disbelieve after they have believed and then increase in unbelief -- their repentance shall not be accepted; those are the ones who stray
Indeed, those who disbelieve after their belief, and then increase their disbelief, their repentance will never be accepted, and they are the misguided.
As to those who reject the faith after the belief, then plunge deeper into disbelief, their [eventual] repentance will not be accepted from them. They are indeed unjust [to themselves.]
But those who make excuses and exceptions after they accepted it, and then go on adding to their defiance of faith, never will their repentance be accepted, for they have gone astray
Indeed, those who denied after their belief then increased in denial—their repentance will not be accepted, for those are the ones who have gone astray.
Verily, those who misbelieve after believing, and then increase in misbelief, their repentance shall not be accepted; these are those who err
Indeed those who disbelieve after having accepted faith, and advance further in their disbelief - their repentance will never be accepted; and it is they who are the astray
Truly those who have disbelieved after their belief, then they increased in disbelief, their repentance will never be accepted and it is those who have gone astray.
Moreover they who become infidels after they have believed, and yet increase in infidelity, their repentance shall in no wise be accepted, and they are those who go astray
Verily, those who disbelieve after believing, and then increase in disbelief, their repentance shall not be accepted; these are those who are astray
Indeed those who disbelieve after they have believed and increase in disbelief, their repentance shall not be accepted. These are those who are astray
As for those who become infidels, after having believed, and then increase their infidelity - their repentance shall never be accepted. These! they are the erring ones
Certainly, those who disbelieved after (declaring) their Belief (and) afterwards went deeper in disbelief, never will their repentance be accepted, and they, they are the deviators
Truly, those who disbelieved after their belief, again, added to their disbelief. Their remorse will never be accepted. Those, they are the ones who go astray.
Some people disbelieve after having believed, and they become adamant in their unbelief. Their repentance will not be accepted. They have gone far astray.
However, those who disbelieve after their belief (acceptance of Islam) then go on adding to their disbelief, their repentance will never be accepted; because they intentionally chose to go astray
Those who relieved and have har-dened in their disbelief after once believing, their (pretence to) repentance shall not be accepted. Indeed such men have altogether strayed
Those who disbelieve after their believing, then increase in disbelief, their repentance is not accepted, and these are they that go astray
Those who became infidels after their belief then increased in infidelity, their repentance will certainly not be accepted, and those are the persons who are astray.
Those indeed who suppress the Truth after their acceptance of Faith, and then go on adding to the suppression, their penitence will not be accepted. And those are the ones who go astray
Assuredly, the people who disbelieve after accepting belief and then advance in disbelief, their repentance will not be accepted at all, and it is they who have lost the right path
Those who have rejected after their belief then increased in rejection, their repentance will not be accepted, they are the strayers
Those who have rejected after their belief, then increased in rejection, their repentance will not be accepted, they are the strayers.
Those who have rejected after their belief, then increased in rejection, their repentance will not be accepted, they are the strayers.
That those who disbelieved after their faith/belief, then they increased disbelief, their repentance will never/not (be) accepted, and those are the misguided
Verily, as for those who are bent on denying the truth after having attained to faith, and then grow [ever more stubborn] in their refusal to acknowledge the truth, their repentance [of other sins] shall not be accepted: for it is they who have truly gone astray
Surely the ones who have disbelieved after their belief, thereafter have increased in disbelief, their repentance will never be accepted, and those are they (who) are the erring ones
Lo! those who disbelieve after their (profession of) belief, and afterward grow violent in disbelief: their repentance will not be accepted. And such are those who are astray
Those who disbelieve, after having been believers and increase their disbelief, are lost and their repentance will not be accepted
Those who disbelieve after having accepted Faith and then increase in disbelief, their repentance shall never be accepted. They are the ones who have lost the right path
Indeed, those who renounced their faith after accepting it and insisting on increasing their disbelief in Allâh (let them Know that) their repentance will never be accepted. They are the ones who have gone astray.
Of course, the repentance will never be accepted from those who, having believed (at first), disbelieve, and then increase (and grow stubborn) in denial. Such ones have (truly) gone astray
Indeed, those who have voluntarily and consciously renounced their Faith after embracing it, then stoutly persisted in denial of the Truth, their repentance will never be accepted. It is they who live in spiritual darkness.
Indeed those who deny Allah after they have recognized Him and be so bold as to display their infidelity by acts of sedition and hostility in defiance of piety, never shall their penitence be accepted, and these are they who have been lost in the maze of error
Those who disbelieve after believing will increase in their disbelief, their repentance will never be accepted; such people are utterly misguided.
Indeed, those who disbelieve after having believed then increase in disbelief, their repentance will never be accepted. It is they who are astray.
Those who reject (the truth) after they believed and then increase in rejection, their repentance will not be accepted and those are the ones who have lost their way.
But those that recant after they had believed and grow in unbelief, their repentance shall not be accepted; these are the truly erring ones
Those who die believe after believing, then plunge deeper into disbelief, their repentance will not be accepted from them; they are the real strayers.
The unbelievers, if after they have believed they then became stubborn in their unbelief, their repentance will never be accepted. They are truly lost.
The unbelievers, if after they have believed, they then became stubborn in their unbelief, their repentance will never be accepted. They are truly lost.
Surely those who disbelieve after they have believed, then increase into infidelity, their repentance will not be accepted; and those are the astray ones.
Verily those who disbelieve after their belief, then increase in infidelity; their repentance will never be accepted; and these are they who are astray
But those who return to disbelief after having accepted the faith and then grow more stubborn in their rejection of the faith, their repentance will not be accepted. For they are those who have truly gone astray.
But those who reject belief after attaining belief and go on adding to their defiance, their repentance will not be accepted (4:18). They are traveling in the wrong direction, so they cannot reach the destination
Surely, those who disbelieve after their believing, then increase in unbelief, their repentance shall not be accepted, and these are they that go astray
Surely those who disbelieve after they have believed and then increase in their disbelief, their repentance shall not be accepted, and these are they who have gone astray
Truly those who disbelieve after having believed, then increase in disbelief, their repentance shall not be accepted, and they are the ones who are astray
Verily, those who reject Faith after they accepted it, and then go on adding to their defiance of Faith— Their repentance will never be accepted; Because they are those who have (willfully) gone astray
Those who disbelieve after their belief, then increase in their disbelief, their repentance won’t be accepted—these are the astray.
As for those who disbelieve after having believed, then plunge deeper into disbelief, their repentance will not be accepted; these are the lost
Indeed, those who reject the message after their belief and then increase in disbelief - never will their [claimed] repentance be accepted, and they are the ones astray
Indeed, those who disbelieve after believing, then increase in disbelief, their repentance shall not be accepted; and those, they are those who err.
But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have (of set purpose) gone astray
But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have (of set purpose) gone astray
إِنَّ ٱلَّذِینَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمۡ كُفَّارࣱ فَلَن یُقۡبَلَ مِنۡ أَحَدِهِم مِّلۡءُ ٱلۡأَرۡضِ ذَهَبࣰا وَلَوِ ٱفۡتَدَىٰ بِهِۦۤۗ أُو۟لَـٰۤىِٕكَ لَهُمۡ عَذَابٌ أَلِیمࣱ وَمَا لَهُم مِّن نَّـٰصِرِینَ ٩١
those who disbelieve and die disbelievers will not be saved even if they offer enough gold to fill the entire earth. Agonizing torment is in store for them, and there will be no one to help them
Surely, those who disbelieve, and die while they are disbelievers, will not be accepted from any one of them even if they offer earth of gold as ransom. For them (will be) a painful punishment and will have no helpers.
Verily those who disbelieve and die while they are infidels, not an earthful of gold shall be accepted from any such, were he to offer it as a ransom. These! theirs shall be a torment afflictive, nor shall they have any helpers
From those who deny and die disbelieving will never be accepted an earthful of gold if proferred by them as ransom. For them is grievous punishment, and none will help them
They deny the knowledge of reality and they die with this denial; even if they had a world of gold and offered it as ransom (to save themselves) it will never be accepted. Severe suffering awaits them and no one will help them.
As for those who are kafir and die kuffar, the whole earth filled with gold would not be accepted from any of them if they were to offer it as a ransom. They will have a painful punishment. They will have no helpers.
Indeed those who turn faithless, and die while they are faithless, a world of gold will not be accepted from any of them should he offer it for ransom. For such there will be a painful punishment, and they will have no helpers
Assuredly, those who disbelieve and die as unbelievers, no ransom even if it was as much gold as to fill the earth will be accepted from any of them. Such are those for whom is a painful punishment, and they will have no helpers (against it)
Verily, as to those who have disbelieved and die while they are disbelievers, there shall not be accepted from anyone of them (even) an earthful of gold if he would ransom himself thereby. There awaits them a woeful punishment, they shall have no helpers (either)
Surely those who disbelieve, and die disbelieving, there shall not be accepted from any one of them the whole earth full of gold, if he would ransom himself thereby; for them awaits a painful chastisement, and they shall have no helpers
Indeed, if those who disbelieve and die while disbelievers fill the earth with gold and offer it as ransom, it will never be accepted from any of them. They have a painful punishment, and they have no helpers.
As to those who return back to disbelief and die in the state of disbelief, they have earned an awful punishment. Even if they offer an earth full of gold, their offering will not be accepted and they will find themselves without any helper
As for those who do not believe, and die rejecting, never would be accepted from them even as much gold as the earth contains, if they could offer it for ransom, for them is a terrible penalty, and they will find no helpers. 91 (End of Part 3
Indeed, those who denied and died as deniers—not even as much as the earth full of gold would be accepted from any of them, were he to offer it for ransom. Those—for them is a painful punishment, and for them there are no helpers.
Verily, those who misbelieve and die in misbelief, there shall not be accepted from any one of them the earth-full of gold, though he should give it as a ransom. For them is grievous woe, and helpers have they none
Those who disbelieved and died as disbelievers - an earth full of gold will never be accepted from any one of them, even if he offers it, for his freedom; for them is a painful punishment and they do not have any aides
Truly those who disbelieve and they die while disbelievers, then the fill of the earth in gold will never be accepted from any of them even though they may offer it as ransom. Those for them there will be a painful punishment and there will be no helpers for them.
Verily they who believe not, and die in their unbelief, the world full of gold shall in no wise be accepted from any of them, even though he should give it for his ransom; they shall suffer a grievous punishment, and they shall have none to help them
Verily, those who disbelieve (or reject faith) and die in disbelief, there shall not be accepted from any one of them the earth-full of gold, though he should give it as a ransom. For them is grievous woe, and no helpers have they
As for those who disbelieve and die unbelievers, there shall be not accepted from anyone of them, the whole earth full of gold, if he would ransom himself thereby. Those, for them there is a painful punishment, and none shall help them
As for those who are infidels, and die infidels, from no one of them shall as much gold as the earth could contain be accepted, though he should offer it in ransom. These! a grievous punishment awaiteth them; and they shall have none to help them
Verily, those who disbelieved and died while they (are) disbelievers, then will not be accepted from anyone of them the whole earth full of gold, even if he offered it as a ransom. Those people: for them is a painful punishment and (there is) not for them, from among the helpers
Truly, those who were ungrateful and died when they were ones who are ungrateful, it will not be accepted from anyone of them the earth full of gold, even if he offered it as ransom. Those, for them, is a painful punishment, and for them there is no one who helps.
Some people won’t believe, and then they die in a state of unbelief. Certainly, all the gold on earth could not ransom them. They will suffer a terrible punishment. They will have no helpers.
As to those who are unbelievers and die while they were unbelievers, if they were to fill the whole earth with gold and offer it as a ransom for each one of them, that would not be accepted. These are the ones who shall have the painful punishment, and shall have no helpers
Truly those who disbelieved and died as unbelievers, not even an earth full of gold will be accepted from them as ransom. For such people there is painful chastisement; and none shall come to their help
Those who disbelieve and die while they are disbelievers, the earth full of gold will not be accepted from one of them, though he should offer it as ransom. These it is for whom is a painful chastisement, and they shall have no helpers
Those who became infidels and died while they were infidels, (even) the earth full of gold will not be accepted from anyone of them if he (offers it to) ransom (himself) with it, those are certainly the persons for whom there is a painful punishment and for them there will be no helpers.
Those indeed who suppress the Truth and die while suppressing the Truth — from none of those shall be accepted even earth full of gold if offered as ransom. Those are the ones for whom shall there be a painful punishment, and for whom shall there be no helpers
Surely, those who disbelieved and died whilst they were disbelievers, if any of them offers an earthful of gold as ransom (for his salvation), that shall not be accepted from him at all. It is they for whom there is painful torment. And no helper will be possible for them
Those who have rejected and died while they are rejecters, if the Earth full of gold were to be ransomed with it would not be accepted from any of them. For these there will be a painful retribution and they will have no supporters
Those who have rejected and died while they were rejecters, if the earth full of gold were to be ransomed with it would not be accepted from any of them. For these there will be a painful retribution and they will have no supporters.
Those who have rejected and died while they were rejecters, if the earth full of gold were to be ransomed with it would not be accepted from any of them. For these there will be a painful retribution and they will have no supporters.
That those who disbelieved, and died and they are disbelievers, so will never/not be accepted from anyone of them the Earth's fill (of) gold and (even) if he ransomed/compensated with it. Those, for them (is) a painful torture, and (there are) none for them from victoriors/saviors
Verily, as for those who are bent on denying the truth and die as deniers of the truth - not all the gold on earth could ever be their ransom. It is they for whom grievous suffering is in store; and they shall have none to succour them
Surely the ones who have disbelieved and died (when) they are steadfast disbelievers, then (there) will never be accepted from any one of them the (whole) earth full of gold, even if he would ransom himself thereby. Those will have a painful torment, and in no way will they have any vindicators
Lo! those who disbelieve, and die in disbelief, the (whole) earth full of gold would not be accepted from such an one if it were offered as a ransom (for his soul). Theirs will be a painful doom and they will have no helpers
From those who have rejected the truth and died in disbelief, no ransom will be accepted even though they may pay a whole earth of gold. They will suffer a painful torment and no one will help them
Those who disbelieve and die as disbelievers, even an Earth-full of gold shall never be accepted from any of them, even if one were to offer it as ransom. They are the ones for whom there is a painful punishment, and for them there are no helpers
Indeed, those who excessively indulge in disbelief (in Allâh) then die as Faithless- the whole earth full of gold would not be accepted from anyone of them if he offered it as a ransom. And they will be subjected to an extremely painful punishment, and there will be none to offer them help.
Indeed, not even an earth-full of gold, if offered as ransom, would be accepted from those who disbelieve and die as disbelievers. For such ones, there exists a painful punishment. They shall not have any helpers
Verily those who persistently refuse to Yield to the Truth then die faithless- the whole earth full of gold will not be accepted from anyone of them if he offered it as a ransom. It is they who will be subjected to a painful chastisement. And they will have no helpers.
Those who deny Allah and death claims them clothed with the ugly vestments of disbelief, they shall have committed an unforgivable sin. The offer of as much gold as the earth can treasure shall not be accepted from any of them in expiation for his guilt. Such persons must expect endless suffering and shall find no one to afford them help
Those who disbelieve and then die as disbelievers, even if one of them were to offer as a ransom enough gold to cover the Earth, it would not be accepted. For such people, a painful punishment is in store, and they will have no helpers
Indeed, if each of those who disbelieve then die as disbelievers were to offer a ransom of enough gold to fill the whole world, it would never be accepted from them. It is they who will suffer a painful punishment, and they will have no helpers.
Those who reject (the truth) and die in the state of rejection, the weight of the earth in gold would not be accepted from any of them in redemption. Painful punishment awaits those and they will have no helpers.
As for those that recant and die unbelievers, no ransom shall be accepted from any of them: be it as much gold as would fill the earth entire. Woeful punishment awaits them, and none shall help them
Those who disbelieve and die as disbelievers, an earthful of gold will not be accepted from any of them, even if such a ransom were possible. They have incurred painful retribution; they will have no helpers.
An earth full of gold will not be accepted as a ransom from anyone who dies in a state of unbelief denying God. They will have a painful punishment and will not have anyone to help them.
An Earth full of gold will not be accepted as a ransom from anyone who dies in a state of unbelief denying God. They will have a painful punishment and will not have anyone to help them.
Surely those who disbelieved and die while they are infidels, it will not be accepted from one among them the earth full of gold even if he offers it for ransom. Those are for them a painful torment, and none for them from the supporters.
Verily those who disbelieve and die while they are disbelievers, there will never be accepted from any one of them the whole earth full of gold, if he should offer it in ransom. These are they who will have a painful punishment and they will have no helpers
As for those who disbelieve and die unbelievers, not even the earth full of gold shall be accepted from any one of them, were he to offer it in ransom. They shall have grievous suffering and they shall have none to help them.
As for those who reject the Truth and die in that state, not the entire gold of the earth shall be accepted from them, if they could offer such ransom. They have incurred a painful doom upon themselves and there shall be no helpers for them
Surely, those who disbelieve and die while they are unbelievers, the earth full of gold shall not be accepted from one of them, though he should offer to ransom himself with it, these it is who shall have a painful chastisement, and they shall have no helpers
As for those who have disbelieved, and die while they are disbelievers, there shall not be accepted from anyone of them even the earth-full of gold though he offer it as ransom. It is these for whom shall be a grievous punishment, and they shall have no helpers
Truly those who disbelieve and die while they are disbelievers, an earth full of gold would not be accepted from any one of them, were he to offer it in ransom. For them there shall be a painful punishment, and they shall have no helpers
Verily, about those who reject Faith, and die rejecting— Never would be accepted from any such (persons) all the gold that the earth contains, even though they should offer it (only) to ransom themselves. For such (people) is a painful penalty, and they will find no helpers
Those who reject faith and die as unbelievers, even if they were to offer a ransom equivalent to the earth’s weight in gold, it wouldn’t be accepted from them. These are destined for a painful punishment, and they will have no helpers.
As for those who disbelieve and die disbelievers, even the earth full of gold would not be accepted from any of them, were he to offer it for ransom. These will have a painful torment, and will have no saviors
Indeed, those who disbelieve and die while they are disbelievers - never would the [whole] capacity of the earth in gold be accepted from one of them if he would [seek to] ransom himself with it. For those there will be a painful punishment, and they will have no helpers
Indeed, those who disbelieve and die in disbelief, there shall not be accepted from any one of them the earth-full of gold, though he should give it as a ransom. For them is painful punishment, and they shall have no helpers.
As to those who reject Faith, and die rejecting,- never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is (in store) a penalty grievous, and they will find no helpers
As to those who reject Faith, and die rejecting,- never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is (in store) a penalty grievous, and they will find no helpers
10
Ever-living testimony to Islam
لَن تَنَالُوا۟ ٱلۡبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَۚ وَمَا تُنفِقُوا۟ مِن شَیۡءࣲ فَإِنَّ ٱللَّهَ بِهِۦ عَلِیمࣱ ٩٢
None of you [believers] will attain true piety unless you give out of what you cherish: whatever you give, God knows about it very well
You never attain piety unless you spend (in Allah’s Cause) of what you love; and whatever good you spend, surely, Allah knows it well.
O Ye shall not attain unto virtue until ye expend of that which ye love; and whatsoever ye expend, verily Allah Is thereof Knower
You will never come to piety unless you spend of things you love; and whatever you spend is known to God
“Never will you experience the essence of reality (albirra) until you unrequitedly give away that which you love. And whatever you give unrequitedly in the way of Allah, Allah (as its creator) knows it (and creates its return).
You will not attain true goodness until you give of what you love. Whatever you give away, Allah knows it.
You will never attain piety until you spend out of what you hold dear, and whatever you may spend of anything, Allah indeed knows it
You will never be able to attain godliness and virtue until you spend of what you love (in God’s cause or to provide sustenance for the needy). Whatever you spend, God has full knowledge of it
Never shall you attain the highest state of virtue unless you spend (in the cause of Allah) out of that which you love; and whatever you spend, Allah, indeed, knows it well
You will not attain piety until you expend of what you love; and whatever thing you expend, God knows of it
You will never achieve goodness until you spend (in God's way) from what you love, and anything that you spend (in God's way) God knows about it.
you cannot attain the righteousness without sacrificing the things that you love the most [to please the Lord.] and God is aware of whatever you sacrifice [for the sake of His pleasure.]
Never will you attain righteousness until you share that which you love. And whatever you give of a thing, indeed God knows it well
Youpl will not attain virtue until you spend of what you love, for whatever you spend of anything, Allah is indeed All-Knowing of it.
Ye cannot attain to righteousness until ye expend in alms of what ye love. But what ye expend in alms, that God knows
You can never attain virtue until you spend in Allah's cause the things you love; and Allah is Aware of whatever you spend
You will never attain to the piety until you spend from that which you love. And whatever thing you may spend, truly Allah is All-knowing about it.
Ye will never attain unto righteousness, until ye give in alms of that which ye love: And whatever ye give, God knoweth it
You cannot attain to righteousness until you spend freely of what you love. But what you spend, of that Allah is aware
You shall not attain righteousness until you spend of what you love. Whatever you spend is known to Allah
Ye shall never attain to goodness till ye give alms of that which ye love; and whatever ye give, of a truth God knoweth it
By no means shall you attain Al-Birr unless you spend out of that which you cherish (to own and possess); And what you spend out of any thing — then certainly Allah is Fully-Aware of it
You will never attain virtuous conduct until you spend of what you love. And whatever thing you spend, truly, God is Knowing of it.
You cannot attain perfection until you spend [charitably] from what you love. Allah is certainly well aware of whatever you give.
You can never attain righteousness unless you spend in the cause of Allah that which you dearly cherish; and whatever you spend surely it is known to Allah
You shall not attain righteousness until you spend out of what you love (in the way of Allah). Allah knows whatever you spend
You cannot attain to righteousness unless you spend out of what you love. And what you spend, Allah surely knows it
You will never attain righteousness unless you spend from that which you love, and whatever you spend of anything, then Allah certainly has knowledge of it.
Never shall you attain to righteousness unless you spend from what you love. And Allah is indeed aware of anything you spend.to
You can never attain to piety unless you spend (in the cause of Allah) out of that which you like the most; and Allah surely knows well whatever you give away
You will not reach piety until you spend from what you love; and whatever you spend, God is aware of it
You will not reach piety until you spend from what you love; and whatever you spend, God is aware of it.
You will not reach piety until you spend from what you love; and whatever you spend, God is aware of it.
You will never/not obtain the righteousness/charitability until you spend from what you love/like, and what you spend from a thing, so then God (is) with it knowledgeable
[But as for you, O believers,] never shall you attain to true piety unless you spend on others out of what you cherish yourselves; and whatever you spend - verily, God has full knowledge thereof
You will never attain benignancy until you expend of whatever you love; and whatever thing you expend, then surely Allah is Ever-Knowing of it
Ye will not attain unto piety until ye spend of that which ye love. And whatsoever ye spend, Allah is Aware thereof
You can never have extended virtue and righteousness unless you spend part of what you dearly love for the cause of God. God knows very well whatever you spend for His cause
You shall never attain righteousness unless you spend from what you love. Whatsoever you spend, Allah is fully aware of it
You will not obtain the greatest reward, (entering ‘Al- Jannah’), unless you expend of that which you love. Thus, whatever you expend, (be sure that) Allâh is Well- Aware of it.
You will never attain piety (and virtue), until you spend that (in the cause of Allah), which you love (and hold so dear). Allah has full knowledge of whatever you spend (in His cause)
You will not enter Al- Jannah until you expend of that which you love. And whatever you spend, (be sure that) Allâh is Well- Aware of it.
You people shall not attain piety, the groundwork of Allah’s system of faith and worship, until you spend of what you treasure and cherish in divine service. Whatever you spend in this respect comes to Allah’s knowledge
You will never achieve goodness until you spend in charity from what you dearly love, and whatever you spend, Allah Knows it.
You will never achieve righteousness until you donate some of what you cherish. And whatever you give is certainly well known to Allah.
You will not achieve righteousness until you spend from that which you love. And whatever you spend, Allah knows of it.
You shall never attain righteousness until you give in alms what you dearly cherish. Whatever you give, it shall be known to God
You cannot attain righteousness until you give to charity from the possessions you love. Whatever you give to charity, GOD is fully aware thereof.
You [believers] will not attain righteousness until you give from what you hold dearest to your heart. God knows well what you give away.
You [believers] will not attain righteousness until you give from what you hold dearest to your heart. God knows well what you give away.
You will not obtain devotion until you spend from what you love. And whatever you spend among a thing, so Allah is with it, Knowledgeable.
You will never attain righteousness unless you spend out of what you love; and whatever thing you spend, surely Allah is well aware of it
You will never attain to true piety unless you spend on others out of what you dearly cherish. God has full knowledge of what you spend.
You will never attain exponential growth of your "Self" unless you keep spending on others what you love. Allah knows what you spend. Allah, the Knower of your "Self", reminds you that immortality and Paradise are for those who have attained self-actualization by giving (92:18)
By no means shall you attain to righteousness until you spend (benevolently) out of what you love; and whatever thing you spend, Allah surely knows it
You cannot attain to righteousness unless you spend out of that which you love; and whatever you spend, ALLAH surely knows it well
You will never attain piety till you spend from that which you love. And whatever you spend, truly God knows it
By no means shall you reach righteousness unless you give (freely) of that which you love; And whatever you give, truly, Allah knows it well
You won’t attain virtue until you give from what you hold dear. Whatever you give, God is fully aware of it.
You will not attain virtuous conduct until you give of what you cherish. Whatever you give away, God is aware of it.
Never will you attain the good [reward] until you spend [in the way of Allah ] from that which you love. And whatever you spend - indeed, Allah is Knowing of it
You will not attain righteousness until you spend of what you love. And what thing you spend, then indeed, God knows of it.
By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth God knoweth it well
By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well
۞ كُلُّ ٱلطَّعَامِ كَانَ حِلࣰّا لِّبَنِیۤ إِسۡرَ ٰۤءِیلَ إِلَّا مَا حَرَّمَ إِسۡرَ ٰۤءِیلُ عَلَىٰ نَفۡسِهِۦ مِن قَبۡلِ أَن تُنَزَّلَ ٱلتَّوۡرَىٰةُۚ قُلۡ فَأۡتُوا۟ بِٱلتَّوۡرَىٰةِ فَٱتۡلُوهَاۤ إِن كُنتُمۡ صَـٰدِقِینَ ٩٣
Except for what Israel made unlawful for himself, all food was lawful to the Children of Israel before the Torah was revealed. Say, ‘Bring the Torah and read out [the relevant passage] if you are telling the truth
All food (lawful in Islam) was also lawful to the Children of Israel, except what Israel (Yaqoob) made unlawful for himself before the Torah was revealed (to Moses). Say (O Muhammad): “Bring the Torah and recite it, if you are truthful.”
Every foods was allowable unto the Children of Isra'il, save that which Isra'il had forbidden unto himself, ere the Taurat was revealed. Say thou: bring ye then the Taurat and recite it, if ye say sooth
To the children of Israel was lawful all food except what Israel forbade himself before the Torah was revealed. Say: "Bring the Torah and recite it, if what you say is true."
All food was lawful to the Children of Israel, except what Israel had made unlawful (forbade) to himself before the Torah was revealed. Say, “If you are loyal to your word bring the revelation (Torah) and read it!”
All food was lawful for the tribe of Israel except what Israel made unlawful for himself before the Torah was sent down. Say, ´Bring the Torah and read it out if you are telling the truth.´
All food was lawful to the Children of Israel except what Israel had forbidden himself before the Torah was sent down. Say, ‘Bring the Torah, and read it, should you be truthful.’
All (kinds of) food (that are lawful in the Law revealed to Muhammad) were lawful to the Children of Israel (in the beginning) except what Israel (i.e. Prophet Jacob) forbade for himself before the Torah was sent down. Say (to them, O Messenger): "Bring the Torah and recite it, if you are truthful (in your claim that there is no abrogation in it)
All the (pure) food (which is lawful in Islam) was lawful for the Children of Israel except what Israel forbade himself before the advent of Torah. Say, `Bring then the Torah and read it, if you are right (in your assertions).
All food was lawful to the Children of Israel save what Israel forbade for himself before the Torah was sent down. Say: 'Bring you the Torah now, and recite it, if you are truthful.
All food was lawful for children of Israel except what Israel (Jacob) had forbidden to himself before the Torah was sent down. Say: “Bring the Torah and read it if you are truthful.”
All lawful food [in Islam] was also lawful for the children of Israel (Jacob) but Israel prohibited some of them for himself [and this tradition lasted] until the revelation of Torah [to Moses clarifying what is lawful and what is not lawful as far as God is concerned.] Tell them to study their laws first [before arguing about why such and such food which is unlawful in Judaism has been made lawful in Islam.]
All food was permissible to the Children of Israel except what Israel made impermissible for itself before the Law was revealed. Say, “Bring the Law and study it, if you are people of truth.
All food was permissible to the Children of Israel except what Israel forbade for himself before the Torah was bestowed from on high. Saysg, “Bring the Torah and read it, if youpl are truthful.”
All food was lawful to the children of Israel save what Israel made unlawful to himself before that the law was revealed. Say, 'Bring the law and recite it, if ye speak the truth.
All food was lawful for the Descendants of Israel (Jacob), except what Israel forbade for himself, before the Taurat (Torah) was sent down; say, “Bring the Taurat and read it, if you are truthful.”
All the food was lawful for the children of Israel except that which Israel had made unlawful upon himself before the Torah was sent down. Say, “Do bring the Torah and rehearse it if you are indeed truthful.”
All food was permitted unto the children of Israel, except what Israel forbad unto himself, before the Pentateuch was sent down. Say unto the Jews, bring hither the Pentateuch and read it, if ye speak truth
All food was lawful to the children of Israel save what Israel made unlawful to itself before the Torah was revealed. Say, "Bring the Torah and recite it, if you speak the truth."
All food was lawful to the Children of Israel except what Israel forbade himself before the Torah had been sent down. Say: 'Bring the Torah and recite it, if you are truthful.
All food was allowed to the children of Israel, except what Jacob forbad himself, ere the law was sent down; SAY: Bring ye then the law and read it, if ye be men of truth
‘All food was lawful to the progeny of Israiel except what Israiel (himself) made unpermitted to his ownself before At-Taurat was revealed’. (This is again a false statement made by those who seek mischief). Say: “Come along with At-Taurat and recite it if you are truthful.”
All food had been allowed to the Children of Israel, but what Israel, Jacob, forbade to himself before the Torah is sent down. Say: Then, approach with the Torah and recount it if you had been ones who are sincere.
All food was lawful for the Children of Israel, except for what Israel had declared unlawful itself, until the Torah was revealed. Say, “Bring the Torah and read it, if you are honest.
All food was lawful to the Children of Israel, except what Israel (Jacob) made unlawful for himself, before the Torah (of Moses) was revealed. Say: "Bring ye the Torah and study it, if ye be men of truth."
All food (that is lawful in the Law revealed to Muhammad) was lawful to the Children of Israel, except what Israel made unlawful to themselves before the revelation of the Torah. Tell them: ´Bring the Torah and recite any passage of it if you are truthful.´
All food was lawful to the Children of Israel, before the Torah was revealed, except that which Israel forbade himself. Say: Bring the Torah and read it, if you are truthful
All food was lawful to the children of Israel except that which Israel (Yaqub) had made unlawful for himself before the Torah was sent down. Say, "Bring the Torah and read it, if you are truthful."
All food was lawful to the Children of Israel, except what Israel made unlawful for himself, before the Torah was revealed. Say, "Bring the Torah and recite it, if you are truthful."
Before the revelation of the Torah, everything edible was lawful for the Children of Israel except those (things) Ya‘qub (Jacob) had declared forbidden for himself. Say: ‘Bring the Torah and read it out if you are truthful.
All the food was made lawful to the Children of Israel except what Israel forbade for himself before the Torah was sent down. Say: "Bring the Torah and recite it if you are truthful."
All the food was made lawful to the Children of Israel except what Israel forbade for himself before the Torah was sent down. Say: "Bring the Torah and recite it if you are truthful."
All the food was made permissible to the Children of Israel except what Israel forbade for himself before the Torah was sent down. Say: "Bring the Torah and recite it if you are truthful."
All the food was/is/became permitted/allowed to Israel's sons and daughters, except what Israel forbade on himself from before that the Torah (was) made to descend. Say: "So come/bring with the Torah, so read/recite it if you were truthful."
ALL FOOD was lawful unto the children of Israel, save what Israel had made unlawful unto itself [by its sinning] before the Torah was bestowed from on high. Say: "Come forward, then, with the Torah and recite it, if what you say is true!"
All food was rightly lawful to the Seeds (Or: Sons) of Israel) except what prohibited for himself even before the Tawrah (The Book revealed to Musa: Moses) was being sent down. Say, "So come up with Tawrah, then recite it, in case you are sincere."
All food was lawful unto the Children of Israel, save that which Israel forbade himself, (in days) before the Torah was revealed. Say: Produce the Torah and read it (unto us) if ye are truthful
All food was lawful for the children of Israel except for what Israel had deemed unlawful for himself before the Torah was revealed. (Muhammad), ask them to bring the Torah and read it, if they are true in their claim (that all food was not unlawful for the children of Israel)
Every (kind of) food was lawful for the children of Isra‘il, except what Isra‘il had made unlawful for himself, well before the Torah was revealed. Say, .Then, bring the Torah and recite it, if you are true
All types of Food were made lawful to the ‘Children of Israel’ except for what ‘Israel’ had made unlawful for himself before the ‘Torah’ was revealed. Thus, Say: (O’ Muhammad, unto them), "Bring the ‘Torah’ and recite it, if you are truthful."
Every (kind of wholesome) food was (deemed) lawful for the children of Israel, but Israel, (prophet Jacob), forbade himself (certain food on his own) before the Torah was revealed. (Oh Muhammad, SAW), say (to the Jews), "Bring out the Torah, and recite it to us, if you have been truthful."
All types of food were made lawful to the Children of Israel except for what Israel had made unlawful for himself before the Torah was revealed. Say : "Bring the Torah and recite it if your allegations were true."
All articles of food were lawful to Bani Isra‘il except what Ya’qub forbade to himself. His children followed suit before Mussa was sent and AL-Tawrah revealed. Say to them, O Muhammad: "Bring AL-Tawrah and read its text if what you are negating is true!"
Initially all foods were lawful for the Israelites except what Yaqub outlawed for himself before the Torah was revealed. Say: “Bring the Torah and read it, if you are telling the truth.”
All food was lawful for the children of Israel, except what Israel made unlawful for himself before the Torah was revealed. Say, ˹O Prophet,˺ “Bring the Torah and read it, if your claims are true.”
All food was permitted to the Children of Israel except what Israel forbade for himself before the Torah was revealed. Say: bring the Torah and recite it if you are truthful.
All food was lawful to the Israelites except what Israel forbade himself before the Torah was revealed. Say: ‘Bring the Torah and read it, if what you say be true.‘
All food used to be lawful for the Children of Israel, until Israel imposed certain prohibitions on themselves before the Torah was sent down. Say, "Bring the Torah and read it, if you are truthful."
Before the Torah was revealed, all food was lawful for the children of Israel except what Israel [Jacob] made unlawful for himself. If you are telling the truth, bring the Torah and read it.
Before the Torah was revealed, all food was lawful for the children of Israel except what Israel [Jacob] made unlawful for himself. If you are telling the truth, bring the Torah and read it.
All food was permissible (Halal) for Israel Children, except what Israel forbade upon himself before the Torah was sent down. Say, “So bring the Torah, and then recite it, if you are truthful ones.”
Every food was lawful to the Children of Israel except what Israel (Jacob) had forbidden to himself before the Torah was sent down. Say: ' Bring you hither then the Torah and read it, if you are truthful'
All food was lawful to the Children of Israel except what Israel forbade himself, in the days before the Torah was bestowed from on high. Say: “Bring the Torah and recite it, if what you say is true.â€
(Jews wonder how certain foods have been declared Permissible in the Qur'an, while they were forbidden for them!) All food was lawful to the Children of Israel, except what Jacob had forbidden for himself before the revelation of the Torah. And there were things that were forbidden to you as a punishment for your transgressions (4:160), (6:147). Say, "Produce the Torah and read it to show what, in the DEEN of Abraham, was contrary to the Qur'an concerning food. Read it unto us if you are truthful."
All food was lawful to the children of Israel except that which Israel had forbidden to himself, before the Taurat was revealed. Say: Bring then the Taurat and read it, if you are truthful
All food was lawful to the Children of Israel, except what Israel forbade himself before the Torah was sent down. Say, `Bring, then, the Torah and read it, if you are truthful.
All food was lawful unto the Children of Israel, save what Israel had forbidden for himself, before the Torah was sent down. Say, “Bring the Torah and recite it, if you are truthful.
All food was lawful to the Children of Israel except what Israel made unlawful to itself (its people), before the Torah (to Musa) was revealed. Say: "You bring the Torah, and read it, if you are men of truth,"
All food was lawful for the Children of Israel, except what Israel had prohibited for itself before the Torah was revealed. Say, “Bring the Torah and recite it—if you are truthful.”
All food was permissible to the Children of Israel, except what Israel forbade for itself before the Torah was revealed. Say, 'Bring the Torah, and read it, if you are truthful.'
All food was lawful to the Children of Israel except what Israel had made unlawful to himself before the Torah was revealed. Say, [O Muhammad], "So bring the Torah and recite it, if you should be truthful."
All food was lawful to the children of Israel except what Israel made unlawful to himself before that the Torah was revealed. Say, 'So bring the Torah and recite it, if you are truthful.'
All food was lawful to the Children of Israel, except what Israel Made unlawful for itself, before the Law (of Moses) was revealed. Say: "Bring ye the Law and study it, if ye be men of truth."
All food was lawful to the Children of Israel, except what Israel Made unlawful for itself, before the Law (of Moses) was revealed. Say: "Bring ye the Law and study it, if ye be men of truth."
فَمَنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ ٱلۡكَذِبَ مِنۢ بَعۡدِ ذَ ٰلِكَ فَأُو۟لَـٰۤىِٕكَ هُمُ ٱلظَّـٰلِمُونَ ٩٤
Those who persist in making up lies and attributing them to God after this are the wrongdoers.’
Then after that, whoever invents a lie against Allah, indeed they are wrongdoers.
Then whosoever fabricateth after this, lie against Allah - these! they are the wrong-doers
And anyone who fabricates lies about God even after this, is wicked indeed
And whoever casts lies about Allah after this, they are the wrongdoers.
So any who, after this, invent a lie against Allah are indeed wrongdoers.
So whoever fabricates a lie against Allah after that —it is they who are the wrongdoers
So whoever fabricates falsehood in attribution to God after that (statement, above, of the truth of the matter) – such are the wrongdoers
Now, whoso forges a lie against Allah after that, it is they who are the unjust
Whoso forges falsehood against God after that, those are the evildoers
Anyone who makes up a lie (and attributes it) to God after this, then they are wrongdoers.
Now those who fabricate something [in support of their argument], and say that it is the word of God, they are indeed the most unjust [to their own soul.]
If any, after this, invent a lie and attribute it to God, they are wrongdoers
Then whoever fabricates lies about Allah after that—then those are the unjust.
But whoso forges against God a lie, after that, they are the unjust
So henceforth whoever fabricates lies against Allah - it is they who are the unjust
Then whoever contrives the lie upon Allah after this, then those are the ones who do wrong to their own souls.
Whoever therefore contriveth a lie against God after this, they will be evil doers
But whoever invents against Allah a lie, after that, they are, indeed, the wrong-doers
Those who after this invent lies about Allah are harmdoers
And whoso after this inventeth the lie about God: These are evil doers
Then whosoever invented a falsehood against Allah after that — then those (people), they are the transgressors
Then, whoever devised lies against God after that then, those, they are the ones who are unjust.
After that, any who invent lies about Allah are sinners.”
If any, after this, invent a lie and attribute it to Allah, they are indeed unjust wrong-doers.
Those who falsely fix lies upon Allah despite this are the wrong-doers
So whoever forgoes a lie against Allah after this, these are the wrongdoers
94 So whoever fabricates a lie against Allah after that, then those are the persons who are unjust.
So then, after that, people, such as one who concocts the lie upon Allah, are indeed the wrong-doers.
So, whoever fabricates a lie against Allah even after this, then it is they who are the wrongdoers
Whoever invents lies about God after this, these are the wicked
Whoever invents lies about God after this, these are the wicked.
Whoever invents lies about God after this, these are the wicked.
So who fabricated on God the lie/falsehood from after that, so those are the unjust
And all who henceforth invent lies about God - it is they, they who are evildoers
So whoever fabricates lies against Allah even after that, then those are they (who are) the unjust
And whoever shall invent a falsehood after that concerning Allah, such will be wrong-doers
Whoever ascribes falsehood to God despite of all the evidence is unjust
Then those who forge the lie against Allah, after all this,__ they are the transgressors
Then after that, whoever invents a lie against Allâh, such are the ones who are grossly unfair and morally wrong.
Those who invent lies about Allah after that would indeed be the evildoers
Then whoever attributes falsehood to Allâh, they are the ones who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
Henceforth, he who relates to Allah falsehood and intentionally asserts what is false shall be seen as those who are wrongful in actions
After this, whoever makes up lies against Allah, such people are wrongdoers.
Then whoever still fabricates lies about Allah, they will be the ˹true˺ wrongdoers.
Therefore, if someone invents a lie against Allah afterwards, then they are the wrongdoers.
Those that after this invent falsehoods about God are the real transgressors
Those who fabricate false prohibitions after this, and attribute them to GOD, are truly wicked.
Those who persist in inventing lies about God after that are truly unjust.
Those who persist in inventing lies about God after that are truly unjust.
So whoever slanders the lying against Allah after that, so those are the oppressors.
So, whoever invents a lie against Allah after that, they are unjust
Those who fabricate lies about God after this are indeed wrongdoers.
Those who invent a falsehood after that, concerning Allah, will be wrong-doers
Then whoever fabricates a lie against Allah after this, these it is that are the unjust
Now whoso forges a lie against ALLAH after this, then it is these that are the wrongdoers
So whosoever fabricates a lie against God after that, it is they who are the wrongdoers
Then after that, if any (people) invent a lie, and say it is from Allah, they are indeed unjust wrongdoers
Those who fabricate lies about God after this are the wrongdoers.
Whoever forges lies about God after that—these are the unjust.
And whoever invents about Allah untruth after that - then those are [truly] the wrongdoers
And whoever forges the lie against God after that, then those, they are the wrongdoers.
If any, after this, invent a lie and attribute it to God, they are indeed unjust wrong-doers
If any, after this, invent a lie and attribute it to Allah, they are indeed unjust wrong-doers
قُلۡ صَدَقَ ٱللَّهُۗ فَٱتَّبِعُوا۟ مِلَّةَ إِبۡرَ ٰهِیمَ حَنِیفࣰاۖ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِینَ ٩٥
[Prophet], say, ‘God speaks the truth, so follow Abraham’s religion: he had true faith and he was never an idolater.’
Say (O Muhammad): “Allah has spoken the truth; so follow the Creed of Abraham upright, and he was not of the polytheists.”
Say thou: Allah hath spoken the truth; follow therefore the faith of Ibrahim the upright; and he was not of the associators
Say: "God has veritably spoken the truth. So now follow the way of Abraham the upright, who was not of idolaters."
Say, “Allah has told the truth. So follow the people of Abraham (the religious understanding) as hanifs. He was not a dualist!”
Say, ´Allah speaks the truth, so follow the religion of Ibrahim, a man of pure natural belief. He was not one of the idolaters.´
Say, ‘Allah has spoken the truth; so follow the creed of Abraham, and he was not one of the polytheists
Say (O Messenger): "God speaks the truth." Therefore follow the way of Abraham as people of pure faith (a faith free of unbelief, of associating partners with God, and of hypocrisy). He was never of those who associate partners with God
Say, `(Now that it has been proved that) Allah has declared the truth, therefore follow the creed of Abraham, the upright, and he was not of the polytheists
Say: 'God has spoken the truth; therefore follow the creed of Abraham, a man of pure faith and no idolater.
Say: “God spoke the truth, so follow faith of Abraham, a true believer and he was not of the idolaters.”
Say: “God speaks the truth; follow the religion of Abraham (Islam); he was consistent in faith and never worshipped any other [false] deity
Say, “God has spoken the truth. Follow the way of Abraham, the intelligent in faith. He was not of the pagans.
Saysg, “Allah has spoken the truth. So followpl the creed of Abraham who turned away from all that is false—and never was he one of the polytheists.”
Say, 'God speaks the truth, then follow the faith of Abraham, a `hanif, who was not of the idolaters.
Say (O dear Prophet Mohammed - peace and blessings be upon him), “Allah is truthful; so follow the religion of Ibrahim, who was free from all falsehood; and he was not of the polytheists.”
Say, “Allah has indeed spoken aright. Therefore follow the way of Abraham sincerely in devotion to Allah and he was not of those who ascribe partners to Allah.”
Say, God is true: Follow ye therefore the religion of Abraham the orthodox; for he was no idolater
Say, "Allah speaks the truth, then follow the faith of Abraham, a "Hanif" (an upright or righteous man), who was not of the idolaters."
Say: 'Allah has said the truth. Follow the Creed of Abraham, he was of pure faith, and not an idolater.
SAY: God speaketh truth. Follow, therefore, the religion of Abraham, the sound in faith, who was not one of those who joined other gods to God
Say: “Allah has spoken the Truth, so adopt the Millat of Ibrahim, the unitarian and he was not from among the polytheists"
Say: God was Sincere, so follow the creed of Abraham—a monotheist—and he had not been among the ones who are polytheists.
Say, “Allah speaks truth. Follow the religion of Abraham the honorable. He was not one of the idolaters.
Say: "Allah speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the Pagans."
Say: ´Whatever Allah has said is true. Follow, then, the way of Abraham in total devotion to Allah. He was not one of those who associate others with Allah in His divinity
Say: Allah speaks the truth; so follow the religion of Abraham, the upright one. And he was not one of the polytheists
Say, "Allah has spoken the truth, then follow the religion (dictated by) Ibrahim the upright and he was not of the polytheists."
Say, "Allah has told the Truth. Devoutly follow Abraham's creed then! He was not of the polytheists."
Say: ‘Allah has proclaimed the truth, so follow the Din (Religion) of Ibrahim (Abraham) who, rejecting every evil, devoted himself wholly to Allah. And he was not one of the polytheists.
Say: "God bears truth. Follow the creed of Abraham, monotheism, and he was not of those who set up partners."
Say: "God bears truth. Follow the creed of Abraham, monotheism, and he was not of the polytheists."
Say: "God bears truth. Follow the creed of Abraham, monotheism, and he was not of the polytheists."
Say: "God is truthful, so follow Abraham's faith/religion , a submitter/Moslem , and he was not from the takers (of) partners (with God) ."
Say: "God has spoken the truth: follow, then, the creed of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside God."
Say, " Allah has (spoken) sincerely, so closely follow the creed of Ibrahim, (Abraham) the unswervingly (upright) (i.e., veering away from idolatry) and in no way was he one of the associators." (i.e., those who associate others with Allah
Say: Allah speaketh truth. So follow the religion of Abraham, the upright. He was not of the idolaters
(Muhammad), say, "God has spoken the Truth. Follow the upright tradition of Abraham who was not an idolater."
Say, .Allah has told the truth. So, follow the Faith of Ibrahim, the upright one. He was not one of those who ascribe partners to Allah
Say: “Allâh has spoken the truth; therefore, follow the creed and the belief of ‘Abraham’, who was a monotheist, not among the ‘Polytheists’."
Say, "Allah speaks the truth! So, (forsaking all others), follow the creed of Ibraheem as a (fervent) devotee. He was not an idolater
Say: “Allâh has declared the truth. Now, therefore, adhere to the Faith of Abraham who was a Monotheist- having a deep, pure, focused Faith in Allâh. He was not among the Polytheists."
Say to them: "Allah has declared the truth, therefore, follow you people, the religion of Ibrahim, the true and straight forward devotee and follow his system of faith and worship. He never incorporated with Allah other deities."
Say: “Allah has spoken the truth,” so together follow the religion of Ibrahim, a man of firm faith; he was not an idolater
Say, ˹O Prophet,˺ “Allah has declared the truth. So follow the Way of Abraham, the upright—who was not a polytheist.”
Say: Allah has spoken the truth, therefore follow the religion of Ibrahim (Abraham), sincerely devoted, for he was not one of the idolaters.
Say: ‘God has declared the Truth. Follow the faith of Abraham. He was an upright man, never an idolater.‘
Say, "GOD has proclaimed the truth: You shall follow Abraham's religion - monotheism. He never was an idolater."
Say, "God has spoken the Truth; therefore follow the creed of Abraham, a monotheist. He was not an idolater.
Say, “God has spoken the Truth; therefore, follow the creed of Abraham, a monotheist. He was not an idolater.
Say, “Allah ratified, so follow Abraham’s creed, a Monotheist; and he was not among the polytheists.”
Say: Allah has spoken the Truth, therefore follow the creed of Abraham, the upright (in faith) and he was not (one) of the polytheists
Say: “God speaks the truth. Follow, then, the creed of Abraham, who turned away from all that is false and was not one of those who associate partners with God.â€
Say, "Allah speaks Truth. So follow the religion DEEN of Abraham, the upright that shunned all falsehood. He associated no partner with Allah."
Say: Allah has spoken the truth, therefore follow the religion of Ibrahim, the upright one; and he was not one of the polytheists
Say, `ALLAH has declared the truth; follow, therefore, the religion of Abraham who was ever inclined to ALLAH, and he was not of those who associated gods with Him.
Say, “God has spoken true. So follow the creed of Abraham, a ?anif, and he was not of the idolaters.
Say: "Allah speaks the Truth: Follow the religion of Ibrahim (Abraham), the (one) truthful in faith; He was not of the pagans (or the idolaters)."
Say, “God speaks the truth. So, follow the religion of Abraham, the monotheist, who was not of those who associated.”
Say, 'God has spoken the truth, so follow the religion of Abraham the Monotheist; he was not a Pagan.'
Say, " Allah has told the truth. So follow the religion of Abraham, inclining toward truth; and he was not of the polytheists."
Say, 'God spoke truly, then follow the faith of Abraham, the upright. He was not of the idolaters.'
Say: "God speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the Pagans."
Say: "Allah speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the Pagans."
إِنَّ أَوَّلَ بَیۡتࣲ وُضِعَ لِلنَّاسِ لَلَّذِی بِبَكَّةَ مُبَارَكࣰا وَهُدࣰى لِّلۡعَـٰلَمِینَ ٩٦
The first House [of worship] to be established for people was the one at Mecca. It is a blessed place; a source of guidance for all people
Surely, the first House (of worship) was set up for mankind which is at Bakkah (Makkah), full of blessing, and guidance for all the worlds.
Verily the first House set apart unto mankind was that at Bakka, blest, and a guidance unto the worlds
The first House of God to be set up for men was at Bakkah the blessed, a guidance for the people of the world
The first house made for people was in Becca (the old name of Mecca), sacred for the worlds and a source of guidance.
The first House established for mankind was that at Bakka, a place of blessing and a guidance for all beings.
Indeed the first house to be set up for mankind is the one at Bakkah, blessed and a guidance for all nations
Behold, the first House (of Prayer) established for humankind is the one at Bakkah (Makkah), a blessed place and a (center or focus of) guidance for all peoples
Verily, the first House founded for the good of mankind is the one at Bakkah (- the valley of Makkah). (It is the House) full of blessings and a means of guidance for all the peoples
The first House established for the people was that at Bekka, a place holy, and a guidance to all beings
The first (or best) house set up for people was the one in Bekkah (Mecca), blessed and a guide for humankind.
The first house dedicated to the worship of God [by Abraham] is [still standing] in Mecca; a blessed place [by God] for the guidance of people at large
The first house appointed for humanity was that at Bakkah, full of blessings and of guidance for all the worlds
Indeed, the first House established for mankind is surely the one at Bakkah, blessed, and a guidance for (all creatures in) all realms.
Verily, the first House founded for men was surely that at Bekkah, for a blessing and a guidance to the worlds
Indeed the first house that was appointed as a place of worship for mankind, is the one at Mecca (the Holy Ka’aba), blessed and a guidance to the whole world
Truly the first house laid down for the mankind is certainly the one at Bakka blessed and a guidance for all the peoples.
Verily the first house appointed unto men to worship in was that which is in Becca; blessed, and a direction to all creatures
Verily, the first House founded for men was surely that at Bekkah (Mecca), a blessed place and a guidance to the worlds
The first House ever to be built for people was that at Bakkah (Mecca) blessed and a guidance for the worlds
The first temple that was founded for mankind, was that in Becca, - Blessed, and a guidance to human beings
Verily, the first House appointed for mankind — definitely it is that at Bakka (Makka), full of blessing, and a guidance to the worlds
Truly, the first House set in place for humanity was that which is at Bekka, that which is blessed, and a guidance for the worlds.
“Certainly, the first house [of worship] for people was built at Baca [now known as Mecca]. It is a place of blessing and guidance for all people.
The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all the worlds.
Behold, the first House (of Prayer) established for mankind is the one at Bakkah: it is full of blessing and a centre of guidance for the whole world
Certainly the first house appointed for men is the one at Bakkah, blessed and a guidance for the nations
The first house layed down for mankind is certainly the one at Becca (Kaaba at Mecca), one (which is) blessed and a guidance for the worlds.
Indeed, the first House built for mankind is at Bakkah, the blessed place that has provided guidance for all the worlds.
The first House ever constructed for mankind (to worship Allah) is indeed the one in Mecca, teeming with blessings and (the centre of) guidance for the whole world
The first sanctuary established for the people is the one in Bakk'a, blessed, and a guidance for the worlds
The first Sanctuary established for the people is the one in Bakk'a, blessed, and a guidance for the worlds
The first Sanctuary established for the people is the one in Bakk'a, blessed, and a guidance for the worlds.
That (the) first House/Home was raised to the people, (is) which (E) (is) with (in) Bekka , blessed and guidance, to the creations altogether/(universes)
Behold, the first Temple ever set up for mankind was indeed the one at Bakkah: rich in blessing, and a [source of] guidance unto all the worlds
Surely the first Home laid down for mankind was indeed at Bakkah, (Another name of Makkah) a blessed (place) and a guidance to the worlds
Lo! the first Sanctuary appointed for mankind was that at Becca, a blessed place, a guidance to the peoples
The first house (of worship) that God assigned to men was in Bakka (another name of Mecca). It is a blessed one and a guide for all people
The first house set up for the people is surely the one in Makkah having blessings and guidance for all the worlds
Indeed, the first ‘House’ (of Worship) was established for mankind was that at ‘Mecca’, a ‘Sacred Place’ and a source of spiritual growth for all the beings.
Of course, the very first house (of worship) built for mankind is certainly the one in Makkah. (It is) full of blessings and guidance for the entire world
Most surely the first House (of worship) established for mankind is the one in Mecca, a Sacred Place and a True Source of Spiritual Purification for all peoples.
The first house devoted specifically for divine worship and appropriated to assemblies for the adoration of Allah with appropriate acts and rites was the house founded in Bakkah (Macca). It has been blessed with the spirit of truth guiding all beings into all truth
The first house founded for people to worship in was that in Bakka, as a blessing and source of guidance for all people.
Surely the first House ˹of worship˺ established for humanity is the one at Bakkah—a blessed sanctuary and a guide for ˹all˺ people.
The very first house placed for people (to worship at) is that in Bakkah as a blessing and guidance for all the worlds.
The first temple ever to be built for mankind was that at Bakkah,¹ a blessed site, a beacon for the nations
The most important shrine established for the people is the one in Becca; a blessed beacon for all the people.
The first house of worship established for people was the one in Bakkah. It is blessed and a source of guidance to humanity.
The first house of worship established for people was the one in Bakkah . It is blessed and a source of guidance to humanity.
Surely, the first house placed for the people is the one at Bakkah; blessed, and guidance for the worlds.
Verily the first House (of worship) set up for mankind is the one at Bekka (Mecca) , blessed and a guidance for the worlds
The first House [of worship] ever set up for mankind was indeed the one at Bakkah: rich in blessing; and a source of guidance to all the worlds,
In fact, he erected the first Sanctuary appointed for humankind at Bakkah (later known as Makkah) a blessed Beacon of guidance for all people
Most surely the first house appointed for men is the one at Bekka, blessed and a guidance for the nations
Surely the first House founded for all mankind is that at Becca, abounding in blessings and a guidance for all peoples
Truly the first house established for mankind was that at Bakkah, full of blessing and a guidance for the worlds
Verily, the first House (of worship) appointed for men was that (one) at Bakkah (Makkah): Full of blessing, and of guidance for all beings
The first house established for humanity is the one at Bekkah—blessed and a guidance for all peoples.
The first house established for mankind is the one at Bekka; blessed, and guidance for all people
Indeed, the first House [of worship] established for mankind was that at Makkah - blessed and a guidance for the worlds
Indeed, the first House established for mankind was surely that at Bakkah, a blessing and a guidance to the worlds.
The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all kinds of beings
The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all kinds of beings
فِیهِ ءَایَـٰتُۢ بَیِّنَـٰتࣱ مَّقَامُ إِبۡرَ ٰهِیمَۖ وَمَن دَخَلَهُۥ كَانَ ءَامِنࣰاۗ وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلۡبَیۡتِ مَنِ ٱسۡتَطَاعَ إِلَیۡهِ سَبِیلࣰاۚ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِیٌّ عَنِ ٱلۡعَـٰلَمِینَ ٩٧
there are clear signs in it; it is the place where Abraham stood to pray; whoever enters it is safe. Pilgrimage to the House is a duty owed to God by people who are able to undertake it. Those who reject this [should know that] God has no need of anyone
In it are clear signs like station of Abraham (where he used to pray). Whoever enters it becomes secure. And performance of Hajj (pilgrimage to the House of Ka’bah) is a duty that mankind owes to Allah, those who can afford the expenses; and whoever denies (the Hajj), then surely Allah is not in need of the worlds.
Therein are signs manifest, the station of Ibrahim. And whosoever entereth it shall be secure. And incumbent on mankind is pilgrimage to the House for that good-will of Allah: on him who is able to find a way thereunto. And whosoever disbelieveth, then verily Allah is Independent of the worlds
It contains clear signs, and the spot where Abraham had stood. And anyone who enters it will find security. And whosoever can afford should visit the House on a pilgrimage as duty to God. Whosoever denies, should remember that God is independent of the peoples of the world
In it there are clear signs and the station of Abraham. Whoever enters it will be in safety. Pilgrimage to the House (Kaaba, the abode of Allah in one’s heart) is the right of Allah (the qualities of the Names in one’s essence) upon all people who have the means to undertake it. But whoever denies (his ability to go even though he has the means to), indeed Allah is Ghani from the worlds.
In it are Clear Signs — the Maqam of Ibrahim. All who enter it are safe. Hajj to the House is a duty owed to Allah by all mankind — those who can find a way to do it. But if anyone is kafir, Allah is Rich Beyond Need of any being.
In it are manifest signs [and] Abraham’s Station, and whoever enters it shall be secure. And it is the duty of mankind toward Allah to make pilgrimage to the House —for those who can afford the journey to it— and should anyone renege [on his obligation], Allah is indeed without need of the creatures
In it there are clear signs (demonstrating that it is a blessed sanctuary, chosen by God as the center of guidance), and the Station of Abraham. Whoever enters it is in security (against attack and fear). Pilgrimage to the House is a duty owed to God by all who can afford a way to it. And whoever refuses (the obligation of the Pilgrimage) or is ungrateful to God (by not fulfilling this command), God is absolutely independent of all creatures
Therein are clear Memorials: (The first is) the Place where Abraham stood for prayers (- Maqam Ibrahim); (secondly,) whosoever enters it (- the valley of Bakkah) is in a state of peace and security; (thirdly,) Pilgrimage to the House (- Ka`bah) is due to Allah from everyone of mankind who is (physically, financially and in many other ways) able and has the means to make the journey thereto. And whosoever disobeys (let him remember that) Allah is Independent of the worlds
Therein are clear signs -- the station of Abraham, and whosoever enters it is in security. It is the duty of all men towards God to come to the House a pilgrim, if he is able to make his way there. As for the unbeliever, God is All-sufficient nor needs any being
There are clear signs in it, (like) where Abraham stood (for prayer). And whoever enters it, is safe. Pilgrimage of the house (Hajj) is due to God from people, if they can afford the journey to it. And whoever disbelieves (should know that) God does not need any being.
In Mecca there are clear signs [of the Lord’s will to keep this cite as the center of His worship.] You will find there a spot where Abraham used to worship. God has made Mecca a sanctuary; whoever enters there, will find safety and security (even during the dark ages of ignorance no body dared to disturb the peace of Mecca and any attack was dismantled even before being started.) Know that it is your obligation to God to visit this place for His worship, if you have the economic mean to travel there. The one who disobeys this commandment should know that God is self sufficient and not in need of anybody’s obedience [and disobedience of God is the person’s loss.]
In it are clear signs, such as the station of Abraham. Whoever enters it attains security. Pilgrimage is a duty humanity owes to God, that is, those who can afford the journey. But if any deny faith, God is not in need of any of His creatures
In it are evident signs: the standing place of Abraham, and (that) whoever enters it becomes secure. Thus, pilgrimage to the House is a duty to Allah upon mankind—whoever can make a way to it. Yet whoever has denied, then Allah is indeed Self-Sufficient (without need for any of the creatures) of all realms.
Therein are manifest signs,- Abraham's station, and whosoever enters in is safe. There is due to God from man a pilgrimage unto the House, for whosoever can find his way there. But whoso misbelieves - God is independent of the worlds
In it are clear signs - the place where Ibrahim stood (is one of them); and whoever enters it shall be safe; and performing the Hajj (pilgrimage) of this house, for the sake of Allah, is a duty upon mankind, for those who can reach it; and whoever disbelieves - then Allah is Independent (Unwanting) of the entire creation
Therein are clear signs; the station of Abraham. And whoever enters it, he is indeed safe. And it is a right for Allah upon people the pilgrimage to the house whoever is capable of making a way to it but whoever disbelieves then truly Allah is All-self-sufficient from the worlds.
Therein are manifest signs: The place where Abraham stood; and whoever entereth therein, shall be safe. And it is a duty towards God, incumbent on those who are able to go thither, to visit this house; but whosoever disbelieveth, verily God needeth not the service of any creature
Therein are manifest signs - Abraham´s station, and whoever enters it is safe. It is a duty to Allah for man to make the pilgrimage unto the House, for whoever can find his way there (or can afford it). But whoever disbelieves - Allah is Independen
In it, there are clear signs; the station where Abraham stood. Whoever enters it let him be safe. Pilgrimage to the House is a duty to Allah for all who can make the journey. And whosoever disbelieves, Allah is Rich, independent of all the worlds
In it are evident signs, even the standing-place of Abraham: and he who entereth it is safe. And the pilgrimage to the temple, is a service due to God from those who are able to journey thither. And as to him who believeth not - verily God can afford to dispense with all creatures
In it are manifest signs (for example) the Maqam-o-Ibrahim. Whoever entered it became one who is in peace. And dedicated to Allah, incumbent upon mankind, is a journey or travel towards the House, for one who could afford a passage towards it; and who denied (this ordainment in his actions or Belief) then certainly Allah is One Who stands not in need of (whatever exists in) the worlds
In it are clear portents, signs, the Station of Abraham. And whoever entered it had been one who is safe. And to God is a duty on humanity of pilgrimage to the House in Makkah for whoever was able to travel the way to it. And whoever was ungrateful, then truly God is Independent of the worlds.
In it are clear signs and where Abraham once stood [to pray]. Whoever enters it is safe. Pilgrimage to the house is a duty to Allah for humanity –for whoever is able to make the trip. “As for the unbelievers, truly, Allah is independent from His creation.”
In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures.
In it there are clear signs and the station of Abraham; whoever enters it becomes secure. Pilgrimage to the House is a duty owed to Allah by all who can make their way to it. As for those who refuse to follow His command, surely Allah does not stand in need of anything
In it are clear signs: (It is) the Place of Abraham; and whoever enters it is safe; and pilgrimage to the House is a duty which men own to Allah -- whoever can find a way to it. And whoever disbelieves, surely Allah is above need of the worlds
In it are clear signs, the place where Ibrahim stood, and whoever enters it, he is in security. And the pilgrimage to the house (Kaaba, is a duty incumbent) on human beings, for (the sake of ) Allah, on him who is able to find a way to it (one who has the capacity and can afford the journey), but he who rejects, then Allah is Independent of the worlds.
Among clear Signs therein is Maqam Ibrahimh. And whoever enters it, becomes safe. And for Allah is the annual Pilgrimage to the House ordained upon mankind — upon any who can afford the journey to it. And as for one who suppresses the Truth, Allah is self- sufficient and stands in no need of the worlds.
There are manifest signs in it, (one of which is) the station of Ibrahim (Abraham). Whoever enters it attains safety and protection; and the Pilgrimage to this House is prescribed for the people for the sake of Allah whoever may afford its journey; and whoever denies (it), then indeed Allah is Self-Sufficient, Beyond Need of all the worlds
In it are clear signs: the place of Abraham. And whoever enters it will be secure. And God is owed from mankind to make Pilgrimage to the sanctuary, whoever can make a path to it. And whoever rejects, then God has no need of the worlds
In it are clear signs: the station of Abraham. And whoever enters it will be secure. And God is owed from the people to make Pilgrimage to the Sanctuary, whoever can make a path to it. And whoever rejects, then God has no need of the worlds.
In it are clear signs: the station of Abraham. And whoever enters it will have safety. And God is owed from the people to make Pilgrimage to the Sanctuary, whoever can make a way to it. And whoever rejects, then God has no need of the worlds.
In it (are) signs/verses/evidences evidences (in) Abraham's place/position , and who entered it, was/is/became safe/secure, and to God on the people performing pilgrimage (to) the House/Home who was/is able (to find) a way/method to it, and who disbelieved, so that God (is) rich from (not in need to) the creations altogether/(universes)
full of clear messages. [It is] the place whereon Abraham once stood; and whoever enters it finds inner peace. Hence, pilgrimage unto the Temple is a duty owed to God by all people who are able to undertake it. And as for those who deny the truth - verily, God does not stand in need of anything in all the worlds
Therein are supremely evident signs: the station of Ibrahim. (Abraham) And whoever enters it is secure. And it is (a duty) upon mankind towards Allah (to come) to the Home on Pilgrimage, for whomever is able to make a way to it. And (as for) him who has disbelieved, then surely Allah is Ever-Affluent, (Literally: Ever-Rich) (dispensing) with the worlds
Wherein are plain memorials (of Allah's guidance); the place where Abraham stood up to pray; and whosoever entereth it is safe. And pilgrimage to the House is a duty unto Allah for mankind, for him who can find a way thither. As for him who disbelieveth, (let him know that) lo! Allah is Independent of (all) creatures
In (Bakka), there are many clear signs (evidence of the existence of God). Among them is the spot where Abraham stood. Whoever seeks refuge therein will be protected by the laws of amnesty. Those who have the means and ability have a duty to God to visit the House and perform the hajj (pilgrimage) rituals. The unbelievers should know that God is Independent of all creatures
In it there are clear signs: The Station of Ibrahim! Whoever enters it is secure. As a right of Allah, it is obligatory on the people to perform Hajj of the House – on everyone who has the ability to manage (his) way to it. If one disbelieves, then Allah is independant of all the worlds
In it are clear signs such as the standing place of ‘Abraham’. Whoever enters it will be safe. Pilgrimage to the ‘House’ is incumbent upon all the people, on everyone who is able to undertake the journey to it. As for the one who falls into disbelief in Allâh, (let him know that) Allâh is indeed Self-Sufficient, above any need of the worlds.
In that (House) are many clear signs _ (for example) the place where Ibraheem stood (and prayed). Whoever enters it obtains (inner) peace (and security). Mankind owes it to Allah to perform the pilgrimage of the House __ anyone who can (afford and) find the means to do so. But if anyone refuses (to perform the pilgrimage), then of course, Allah (is Self-sufficient and) stands in no need of (anyone in) the universe
In it are clear signs such as the standing place of Abraham. Whoever enters it will be safe. Pilgrimage to the House is incumbent upon all the people, on everyone who is able to undertake the journey to it. As for the one who renounces his Faith, (let him know that) Allâh is indeed Self-Sufficient, above any need of all the beings.
It is majestically dignified with outward and visible signs of an inward and spiritual grace including Ibrahim’s station where he performed the prescribed acts of devotion. Whoever comes into it shall have the privilege of a sanctuary; he comes to be vested with immunity from harm and liability. The pilgrimage to there is a duty incumbent on people; those of them who can afford to do homage and honour to Almighty Allah. He who refuses to acknowledge this religious rite must realize that Allah is Ghaniyun (independent) of all creation, Self Existent and Absolute
There are clear signs in it, for example the place where Ibrahim stood. Anyone entering it will be given sanctuary. Pilgrimage to the Ancient House is compulsory for People who can make the journey, in order to seek Allah’s pleasure. Anyone who denies this duty should know that Allah is Self-Sufficient, independent of all the creation
In it are clear signs and the standing-place of Abraham. Whoever enters it should be safe. Pilgrimage to this House is an obligation by Allah upon whoever is able among the people. And whoever disbelieves, then surely Allah is not in need of ˹any of His˺ creation.
It contains clear signs, the location of Ibrahim (Abraham), and whoever used to enter it was safe, and Allah obliges mankind to make the pilgrimage (Hajj) to the House if he finds a way to do so, and whoever denies it, Allah is independent of all the worlds.
Therein are veritable signs and the spot where Abraham stood. Whoever enters it is safe. Pilgrimage to the House is a duty to God for all who can make the journey. As for the unbelievers, God can surely do without them all
In it are clear signs: the station of Abraham. Anyone who enters it shall be granted safe passage. The people owe it to GOD that they shall observe Hajj to this shrine, when they can afford it. As for those who disbelieve, GOD does not need anyone.
In it are signs and miracles. It was the place where Abraham stood. Whoever entered it was safe. Pilgrimage to the House is a duty owed to God by all people who can find a way to do it. But if anyone decides to reject the truth, [they should know that] God is rich beyond need of the worlds.
In it are signs and miracles. It was the place where Abraham stood. Whoever entered it was safe. Pilgrimage to the House is a duty owed to God by all people who can find a way to do it. But if anyone decides to reject the truth, [they should know that] God is rich beyond need of the worlds.
In it are obvious verses; Abraham’s standing place. And whoever enters it he is secure. And for Allah upon the people, the House pilgrimage for whoever is capable of a pathway to it. And whoever disbelieved, so Allah is Self-Enrich about the worlds.
Therein are clear signs, the standing place of Abraham, and whoever enters it is secure; and pilgrimage to the House is a duty upon mankind for Allah, who can afford the journey to it; and anyone who disbelieves, then verily Allah is Self-sufficiently independent of the worlds
full of clear messages. It is the place whereon Abraham once stood; and whoever enters it finds inner peace. Pilgrimage to this House is a duty owed to God by all people who are able to undertake it. As for those who disbelieve, God does not stand in need of anything in all the worlds.
Therein are clear signs, the place where Abraham once took stand and was bestowed with leadership of humanity (2:124-125). Anyone who enters it finds inner peace and security. Pilgrimage to this House is a duty owed to God by all those who are able to undertake it. People can realize the blessings of unity by rallying around this Center (22:28). As for those who deny the Truth, verily, Allah is Independent of all creation
In it are clear signs, the standing place of Ibrahim, and whoever enters it shall be secure, and pilgrimage to the House is incumbent upon men for the sake of Allah, (upon) every one who is able to undertake the journey to it; and whoever disbelieves, then surely Allah is Self-sufficient, above any need of the worlds
In it are manifest Signs; it is the place of Abraham; and whoso enters it, is safe. And pilgrimage to the House is a duty which men - those who can find a way thither - owe to ALLAH. And whoso disbelieves, let him remember that ALLAH is surely Independent of all creatures
Therein are clear signs: the station of Abraham, and whosoever enters it shall be secure. Pilgrimage to the House is a duty upon mankind before God for those who can find a way. For whosoever disbelieves, truly God is beyond need of the worlds
In it are clear Signs; The Station of Ibrahim (Abraham); Whoever enters it attains security; Pilgrimage to it is a duty that men owe to Allah— Those who can afford the journey; But if any deny faith, Allah does not need help from any of His creatures
Within it are clear signs, such as the standing place of Abraham. Whoever enters it attains tranquility. Pilgrimage to the House is a duty to God for those who are capable of making the journey. But whoever refuses—God doesn’t need any being in the universe.
In it are evident signs; the Station of Abraham. Whoever enters it attains security. Pilgrimage to the House is a duty to God for all who can make the journey. But as for those who refuse—God is Independent of the worlds
In it are clear signs [such as] the standing place of Abraham. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way. But whoever disbelieves - then indeed, Allah is free from need of the worlds
In it are clear signs, Abraham's standing place, and whoever enters it is safe. And there is due to God from mankind a pilgrimage unto the House, whoever can find a way to it. And whoever disbelieves, then indeed, God is independent of the worlds.
In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to God,- those who can afford the journey; but if any deny faith, God stands not in need of any of His cr eatures
In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures
قُلۡ یَـٰۤأَهۡلَ ٱلۡكِتَـٰبِ لِمَ تَكۡفُرُونَ بِءَایَـٰتِ ٱللَّهِ وَٱللَّهُ شَهِیدٌ عَلَىٰ مَا تَعۡمَلُونَ ٩٨
Say, ‘People of the Book, why do you reject God’s revelations? God witnesses everything you do.’
Say: “O people of the Scripture! Why do you reject the Verses of Allah when Allah is Witness to what you do?”
Say thou: O People of the Book! wherefore disbelieve ye in the revelations of Allah, whereas Allah is witness of that which ye work
Say: "O people of the Book, why do you reject the word of God when God is a witness to all that you do?"
Say, “O you to whom the knowledge of reality has come... While Allah witnesses all your deeds, why do you deny (or cover) the existence of Allah in His signs (the manifestations of His Names)?”
Say, ´People of the Book, why do you reject Allah´s Signs when Allah is witness of everything you do?´
Say, ‘O People of the Book! Why do you defy the signs of Allah, while Allah is witness to what you do?’
Say: "O People of the Book! Why do you conceal and disbelieve in God’s Revelations, God being witness to all that you do?"
Say, `O you people of the Scripture! Why do you deny the Messages of Allah, while Allah is Witness to all that you do.
Say: 'People of the Book, why do you disbelieve in the signs of God? Surely God is witness of the things you do.
Say: “People of the book, why do you disbelieve in God’s signs, while God is witness over what you do?”
Say to those who believe in the Scripture: “Why do you choose to disbelieve in these revelations of your Lord [which is in accordance with your belief]? Do you not realize that God sees whatever you do [and hold you responsible for your disbelief]?”
Say, “O people of the Book, why reject the signs of God when God is Himself witness over what you do?
Saysg, “O People of the Scripture, why do you deny the signs of Allah, when Allah witnesses whatever you do?”
Say, 'O people of the Book! why do ye misbelieve in God's signs, while God is witness of what ye do?
Say (O dear Prophet Mohammed - peace and blessings be upon him), “O People given the Book(s)! Why do you not believe in the verses (or signs) of Allah, whereas your deeds are being witnessed by Allah?”
Say, “O people of the scripture! Why do you disbelieve in the signs of Allah while Allah is a witness over all that you do?”
Say, O ye who have received the scriptures, why do ye not believe in the signs of God
Say, "O people of the Book! Why do you disbelieve in Allah´s revelations, when Allah is witness of what you do?"
Say: 'People of the Book, why do you disbelieve the verses of Allah? Surely, Allah is witness to all that you do.
SAY: O people of the Book! why disbelieve ye the signs of God? But God is witness of your doings
Say: “O people of Al-Kitab! Why do you reject the Ayaat of Allah? And Allah is Witness to whatever you do
Say: O People of the Book! Why be ungrateful for the signs of God? And God is Witness over what you do.
Say, “O People of the Book, why do you not believe in the [new] verses of Allah? Allah is a witness over whatever you do.”
Say: "O People of the Book! Why reject ye the Signs of Allah, when Allah is Himself witness to all ye do?"
Say: ´People of the Book! Why do you reject the signs of Allah when Allah is witness to all that you do?´
Say: O People of the Book, why do you disbelieve in the messages of Allah? And Allah is a witness of what you do
Say, "O owners of the book ! why do you reject the signs of Allah when Allah is a Witness over what you do?"
Say, "O People of the Book! Why do you suppress Allah's signs/Verses, when Allah is Himself witness to all you do?"
Say: ‘O People of the Book, why do you deny the Revelations of Allah? And Allah is observing your actions.
Say: "O people of the Scripture, why do you reject God's signs, while God is witness over what you do"
Say: "O people of the Book, why do you reject the revelations of God, while God is witness over what you do?"
Say: "O people of the Book, why do you reject the revelations of God, while God is witness over what you do?"
Say: "You The Book's people, why do you disbelieve with God's signs/verses/evidences, and God (is an) honest witness on what you make/do/work?"
SAY: "O followers of earlier revelation! Why do you refuse to acknowledge the truth of God's messages, when God is witness to all that you do?"
Say, "O Population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) why do you disbelieve in the signs of Allah, and Allah is Ever-Witness of whatever you do?"
Say: O People of the Scripture! Why disbelieve ye in the revelations of Allah, when Allah (Himself) is Witness of what ye do
(Muhammad), ask the People of the Book, "Why do you deny the revelations of God when He is Well-Aware of your dealings?"
Say, .O people of the Book, why do you reject the verses of Allah while Allah is witness to what you do?
(O’ Muhammad), say: "O’ ‘People of the Scripture’, why do you refuse to give credence to the ‘Holy Verses’ of Allâh while Allâh (Himself) is Witness over what you do?"
Say, "Oh people of the Book, why do you deny the signs of Allah? Allah is the witness to every thing you do!"
Say: "O’ People of the Book! why do you refuse to give credence to what Allâh has revealed?. And Allâh (Himself) is Witness over whatever you do.
Say to Ahl al-Kitab: "Why do you deny Allah’s revelations and visible signs when Allah is Shahidun ( Omniscient) of all that you do?"
Say: “People of The Book, why do you deny Allah’s signs, knowing that Allah is a witness to all that you do?”
Say, ˹O Prophet,˺ “O People of the Book! Why do you deny the revelations of Allah, when Allah is a Witness to what you do?”
Say: Oh people of the (previously revealed) Book, why do you reject the signs of Allah when Allah is a witness of what you do?
Say: ‘People of the Book, why do you deny God‘s revelations? God is witness of what you do.‘
Say, "O followers of the scripture, why do you reject these revelations of GOD, when GOD is witnessing everything you do?"
Say, "People of the Book, why do you reject God's revelations? God is witness to what you do."
Say, “People of the Book, why do you reject God’s revelations? God is witness to what you do.”
Say, “O, The Book’s People why do you disbelieve with Allah’s verses, And Allah is upon what you are working, Witness?”
Say: 'O' People of the Book! Why do you disbelieve in the Signs of Allah, while Allah is Witness to what you do ?
Say: “People of earlier revelations, why do you disbelieve in God's revelations, when God Himself is witness to all that you do?â€
Say, "O People of the Scripture! Why do you deny the Revelations of Allah knowing that Allah Himself is Witness to all your actions?"
Say: O followers of the Book! why do you disbelieve in the communications of Allah? And Allah is a witness of what you do
Say, `O People of the Book ! why deny ye the signs of ALLAH, while ALLAH is Witness of what you do
Say, “O People of the Book! Why do you disbelieve in God’s signs, while God is Witness over what you do?
Say: "O People of the Book! Why do you reject the Signs of Allah, when Allah is Himself witness to all you do?"
Say, “O People of the Scripture, why do you deny God’s verses while God is a Witness to your actions?”
Say, 'O People of the Scripture, why do you reject the Revelations of God, when God witnesses what you do?'
Say, "O People of the Scripture, why do you disbelieve in the verses of Allah while Allah is Witness over what you do?"
Say, 'O people of the Book! Why do you disbelieve in God's signs, while God is a witness over what you do?'
Say: "O People of the Book! Why reject ye the Signs of God, when God is Himself witness to all ye do?"
Say: "O People of the Book! Why reject ye the Signs of Allah, when Allah is Himself witness to all ye do?"
قُلۡ یَـٰۤأَهۡلَ ٱلۡكِتَـٰبِ لِمَ تَصُدُّونَ عَن سَبِیلِ ٱللَّهِ مَنۡ ءَامَنَ تَبۡغُونَهَا عِوَجࣰا وَأَنتُمۡ شُهَدَاۤءُۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ ٩٩
Say, ‘People of the Book, why do you turn the believers away from God’s path and try to make it crooked, when you yourselves [should be] witnesses to the [truth]? God is not heedless of anything you do.’
Say: “O people of the Scripture! Why do you stop those who have believed from the way of Allah, seek to make (the way) crooked, when you are witnesses? Allah is not unaware of what you do.”
Say thou: O people of the Book! wherefore turn ye aside from the way of Allah those who believe, seeking for it crookedness, while ye are witnesses! And Allah is not neglectful of that which ye work
Then say: "O people of the Book, why do you turn the believers away from the path of God, looking for obliquities in the way when you are witness to it? And God is aware of all that you do."
Say, “O you to whom the knowledge of reality has come... Even though you bore witness (to the reality) why do you avert the truth and turn the believers from the way of Allah? Allah is not unaware of your deeds.”
Say, ´People of the Book, why do you bar those who have iman from the Way of Allah, desiring to make it crooked, when you yourselves are witnesses to it? Allah is not unaware of what you do.´
Say, ‘O People of the Book! why do you bar the faithful from the way of Allah, seeking to make it crooked, while you are witnesses [to its truthfulness]? And Allah is not oblivious of what you do.’
Say: "O People of the Book! Why do you bar from God’s way those who believe, seeking to make it appear crooked, when you yourselves are witnesses (to its being the right way)? God is not unaware and unmindful of all that you do."
Say, `O people of the Scripture! Why do you hinder him who believes, from (following) the path of Allah? You try to seek crookedness in it, while you yourselves are witnesses (to its truth). And Allah is not at all unmindful of what you do.
Say: 'People of the Book, why do you bar from God's way the believer, desiring to make it crooked, yourselves being witnesses? God is not heedless of the things you do.
Say: “People of the book, why do you obstruct God’s way for anyone who believes, looking for its distortion, while you are witnesses (to its truth)? God is not unaware of what you do.”
Say to those who believe in the Scripture: “Why do you stand in the way of the people who seek [the truth in] the revelations of God and want them to follow your crooked way while you know the truth (about the authenticity of Qur’an and the fabrication of the existing Scriptures)? Know that God is never unaware of what you are doing
Say, “O you people of the Book, why obstruct those who believe from the path of God, seeking to make it crooked while you were yourselves witnesses? But God is not unmindful of that which you do.
Say, “O People of the Scripture, why do you bar from the way of Allah whoever has attained faith, seeking to make it crooked, even though you are witnesses? And Allah is not oblivious of what you do.”
Say, 'O people of the Book! why do ye turn from the way of God him who believes, craving to make it crooked, while ye are witnesses? But God is not careless of what ye do.
Say (O dear Prophet Mohammed - peace and blessings be upon him), “O People given the Book(s)! Why do you prevent those who have accepted faith from the way of Allah, seeking to cause deviation in it, whereas you yourselves are witnesses to it? And Allah is not unaware of your deeds!”
Say, “O people of the scripture! Why do you hinder from the way of Allah one who believes. You seek to make it [the way] crooked while you are witnesses and Allah is not unmindful about all that you do.”
Say, O ye who have received the scriptures, why do ye keep back from the way of God, him who believeth? Ye seek to make it crooked, and yet are witnesses that it is the right: But God will not be unmindful of what ye do
Say, "O people of the Book! Why do you turn from the way of Allah him who believes, craving to make it crooked, when you are yourselves witnesses (of Allah´s covenant)? But Allah is not unmindful of what you do."
Say: 'People of the Book, why do you bar he who believes from the Path of Allah and seek to make it crooked, when you yourselves are witnesses? Allah is not inattentive of what you do.
SAY: O people of the Book! why repel believers from the way of God? Ye fain would make it crooked, and yet ye are its witnesses! But God is not regardless of what ye do
Say: “O people of Al-Kitab! Why do you obstruct from the Path of Allah that who has Believed? You desire for it distortion even though you are witnesses. And Allah is not unaware of what you do"
Say: O People of the Book! Why bar you from the way of God he who believed, desiring crookedness when you are witnesses? God is not One Who is Heedless of what you do.
Say, “O People of the Book, why do you hinder [Muslim] believers from the way of Allah? Why do you seek to make it crooked, when you are witnesses? Allah is not unaware of what you do.”
Say: "O ye People of the Book! Why obstruct ye those who believe, from the path of Allah, seeking to make it crooked, while ye were yourselves witnesses (to Allah's Covenant)? But Allah is not unmindful of all that ye do."
Say: ´People of the Book! Why do you hinder one who believes from the way of Allah, seeking that he follow a crooked way, even though you yourselves are witness to its being the right way?´ Allah is not heedless of what you do
Say: O People of the Book, why do you hinder those who believe from the way of Allah, seeking (to make) it crooked, while you are witnesses? And Allah is not heedless of what you do
Say, "O owners of the book ! why do you stop from the path of Allah, one who believes, seeking crookedness in it while you (yourselves) are witnesses? And Allah is not unaware of what you do."
Say, "O People of the Book! Why do you obstruct a believer from the path of Allah, seeking crookedness in that path, while you are yourselves witnessesh? And Allah is not unaware of all that you do."
Say: ‘O People of the Book, why do you hinder the one who has embraced faith from Allah’s path? You want to make their path crooked too, whilst you yourselves are witnesses (that it is straight). And Allah is not unaware of your doings.
Say: "O people of the Scripture, why do you repel from the path of God those who believe You wish to twist it while you were witness. And God is not unaware of what you do."
Say: "O people of the Book, why do you repel from the path of God those who believe? You wish to twist it while you are witnesses. And God is not unaware of what you do."
Say: "O people of the Book, why do you repel from the path of God those who believe? You wish to twist it while you are witnesses. And God is not unaware of what you do."
Say: "You The Book's people , why do you prevent/obstruct from God's way/path who believed, you desire it (be) bent/crookedness, and you are witnessing/testifying, and God is not with ignoring/neglecting what you are making/doing/working."
Say: "O followers of earlier revelation! Why do you [endeavour to] bar those who have come to believe [in this divine writ] from the path of God by trying to make it appear crooked, when you yourselves bear witness [to its being straight]? For, God is not unaware of what you do."
Say, "O Population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) why do you bar from the way of Allah him who has believed (while you) inequitably seek to make it crooked, and you are witnesses?" And in no way is Allah ever heedless of whatever you do
Say: O People of the Scripture! Why drive ye back believers from the way of Allah, seeking to make it crooked, when ye are witnesses (to Allah's guidance)? Allah is not unaware of what ye do
Ask them, "Why do you create obstacles in the way of God for those who believe in Him, trying to make His way seem crooked when you know that it is straight? God is not unaware of what you do
Say, .O people of the Book, why do you hinder the believers from the way of Allah, trying to create crookedness in it, while you yourselves are witnesses (to its being the right way)? Allah is not oblivious of what you do
(O’ Muhammad), say: "O’ ‘People of the Scripture’, why do you create difficulties in (serving) the cause of Allâh for those who adhere to Islamic monotheism? You intend to make it look deviant while you are witnesses (to the truth). Allâh is not oblivious to what you do.
Say, "Oh people of the book, why do you drive away those who believe from the path of Allah? Why do you seek to make the path seem crooked, even though you are the witness (that it is the straight path)?"
Say: "O’ People of the Book! why do you create obstacles in the way of Allâh for those who adhere to Faith? You intend to make it appear deviant while you yourselves are witnesses. And Allâh has full knowledge of whatsoever you do.”
And ask them: "Why do you stand in the way, preventing Allah’s spirit of truth from guiding people into all truth? Why do you make it your aim to pervert the truth and crook the path of righteousness to your own ends when you bear witness to the fact that this is the path where Providence is the Guide? Allah is not unmindful of all that you do."
Say: “People of The Book, why do you stop believers from Allah’s path, seeking to make those signs appear to be a deviation, even though you are eyewitnesses to them. Allah is not unaware of what you do?”
Say, “O People of the Book! Why do you turn the believers away from the Way of Allah—striving to make it ˹appear˺ crooked, while you are witnesses ˹to its truth˺? And Allah is never unaware of what you do.”
Say: Oh people of the book, why do you divert somebody who believes from the way of Allah desiring it to be crooked when you are witnesses and Allah is not unaware of what you do?
Say: ‘People of the Book, why do you debar believers from the path of God and seek to make it crooked when you have witnessed all? God is never heedless of what you do.‘
Say, "O followers of the scripture, why do you repel from the path of GOD those who wish to believe, and seek to distort it, even though you are witnesses?" GOD is never unaware of anything you do.
Say, "People of the Book, why do you turn the believers away from God's path? Seeking to make it [seem] deviant, while you are witnesses [to the truth]? God is not oblivious to what you do.
Say, “People of the Book, why do you turn the believers away from God’s path, seeking to make it [seem] crooked while you are witnesses [to the truth]? God is not oblivious to what you do.
Say, “O The Book’s People, why do you hinder Allah's pathway from whoever believed, you want it crooked, and you are witnesses? And Allah is not inattentive about what you are working.”
Say: ' O' People of the Book! Why do you obstacle those who believe from the way of Allah seeking to make it crooked, while you are witnesses ? But Allah is not heedless of what you do ?
Say: “People of earlier revelations, why do you try to turn those who have come to believe away from the path of God, seeking to make it appear crooked, when you yourselves bear witness [to its being straight]? God is not unaware of what you do.â€
Say, "O People of the Book! Why do you repel believers from the Path of God, seeking to make it crooked, even though you are witnesses to the Divine Guidance?" Allah is not unaware of what you do
Say: O followers of the Book! why do you hinder him who believes from the way of Allah? You seek (to make) it crooked, while you are witness, and Allah is not heedless of what you do
Say, `O People of the Book ! why hinder ye the believers from the path of ALLAH, seeking to make it crooked, while you are witnesses thereof? And ALLAH is not unmindful of what you do.
Say, “O People of the Book! Why do you turn those who believe from the way of God, seeking to make it crooked, while you are witnesses? And God is not heedless of what you do.
Say: "O you People of the Book! Why do you obstruct those who believe, from the Path of Allah trying to make it crooked, when you were yourselves witness (to Allah’s Promise)? But Allah is not unmindful of all that you do."
Say, “O People of the Scripture, why do you deter believers from God’s path, attempting to make it seem crooked, even though you are witnesses? God is not unaware of what you do.”
Say, 'O People of the Scripture, why do you hinder from God's path those who believe, seeking to distort it, even though you are witnesses? God is not unaware of what you do.'
Say, "O People of the Scripture, why do you avert from the way of Allah those who believe, seeking to make it [seem] deviant, while you are witnesses [to the truth]? And Allah is not unaware of what you do."
Say, 'O people of the Book! Why do you hinder him who believed from the way of God, seeking to make it crooked, while you are witnesses? And God is not heedless of what you do.'
Say: "O ye People of the Book! Why obstruct ye those who believe, from the path of God, Seeking to make it crooked, while ye were yourselves witnesses (to God's Covenant)? but God is not unmindful of all that ye do."
Say: "O ye People of the Book! Why obstruct ye those who believe, from the path of Allah, Seeking to make it crooked, while ye were yourselves witnesses (to Allah's Covenant)? but Allah is not unmindful of all that ye do."
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ إِن تُطِیعُوا۟ فَرِیقࣰا مِّنَ ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ یَرُدُّوكُم بَعۡدَ إِیمَـٰنِكُمۡ كَـٰفِرِینَ ١٠٠
You who believe, some of those who were given the Scripture would turn you into disbelievers if you were to yield to them
O you who believe! If you obey a group of those who were given the Scripture, they would make you disbelievers after your belief!
O Ye who believe! were ye to obey any party amongst those that have been vouchsafed the Book, they would, after your having believed, render you Infidels
O believers, if you follow what some of the people of the Book say, it will turn you into unbelievers even after you have come to belief
O believers, if you follow some of those to whom the knowledge of reality has been given (who have gone astray afterwards), they will turn you back from belief to people of denial.
You who have iman! if you obey a group of those given the Book, they will make you revert to being kafir after you have had iman.
O you who have faith, if you obey a part of those who were given the Book, they will turn you back, after your faith, into faithless ones
O you who believe! Were you to obey a party of those who were given the Book, they would turn you, after your faith, into unbelievers
O you who believe! If you obey a section of those who have been given the Scripture, they will turn you back into disbelievers after your having believed
O believers, if you obey a sect of those who have been given the Book, they will turn you, after you have believed, into unbelievers
You who believe, if you obey a group of those who were given the book, they will turn you to disbelievers after your belief.
A warning to the believers: Know that your following some of the people of Scripture, will lead you to unbelief
O you who believe, if you follow a group among the people of the Book, they would lead you to unbelief after you have believed
O you who have attained faith, if you obey a group of those who were given the Scripture, they turn you after having attained faith into deniers.
O ye who believe! if ye obey the sect of those to whom the Book was brought, they will turn you, after your faith, to unbelievers again
O People who Believe! If you obey some of People given the Book(s), they will definitely turn you into disbelievers after your having accepted faith
O you who believe! If you obey a party of those who were given the scripture, they will turn you back as disbelievers after your belief.
O true believers, if ye obey some of those who have received the scripture, they will render you infidels, after ye have believed
O you who believe! If you obey the sect of those to whom the Book was brought, they will turn you from believers to unbelievers again
Believers, if you obey a sect of those who were given the Book, they will turn you into unbelievers after you have believed
O believers! if ye obey some amongst those who have received the Scripture, after your very Faith will they make you infidels
O you people who have Believed! If you obey a group of those who were given Al-Kitab, they would render you disbelievers after your (accepting) Belief
O those who believed! If you obey a group of people of those who were given the Book, they will repel you after your belief turning you into ones who are ungrateful.
O Believers, if you obey certain people who possess the (Bible), they will cause you to revert to being unbelievers after you have believed.
O ye who believe! If ye listen to a faction among the People of the Book, they would (indeed) render you apostates after ye have believed!
Believers! Were you to obey a party of those who were given the Book, they might cause you to renounce the Truth after you have attained to faith
O you who believe, if you obey a party from among those who have been given the book, they will turn you back as disbelievers after your believe
O you who believe ! if you obey a party of those who were given the book, they will turn you back as infidels after your belief.
O you who believe! If you follow any faction of those upon whom the divine Book was bestowed earlier, they would turn you back to suppressing the Truth after you have come to believe
O believers! If you obey any section of the People of the Book, they will turn you back to disbelief after you have (embraced) faith
O you who believe, if you obey a group of those who received the Scripture they will turn you after your belief into rejecters
O you who believe, if you obey a group of those who received the Book they will turn you after your belief into rejecters!
O you who believe, if you obey a group of those who received the Book they will turn you after your belief into rejecters!
You (those) who believed, if you obey a group from those who were given The Book , they return you after your believing (to) disbelieving
O you who have attained to faith! If you pay heed to some of those to whom revelation was vouchsafed aforetime, they might cause you to renounce the truth after you have come to believe [in it]
O you who have believed, in case you obey a group of the ones who were brought the Book, they will turn you back after your belief into disbelievers
O ye who believe! If ye obey a party of those who have received the Scripture they will make you disbelievers after your belief
Believers, if you obey a certain group among the People of the Book, they will turn you back to disbelief
O you who believe, if you obey a group from those who have been given the Book (i.e. the Christians and the Jews), they will turn you into infidels after you have embraced the faith
O’ you who adhere firmly to Islamic monotheism, if it happens that you obey a party of those who have received the ‘Scripture’, they will do their best to make you renounce your Faith.
Oh you, who believe! If you (heed and) obey (any of) the groups that received the scriptures (earlier), they will make you the disbelievers even after you have believed
O’ you who live by Faith! If it happens that you yield to the whims of a party of those who have received the Scripture, they will do their best to make you renounce your Faith.
O you whose hearts have been touched with the divine hand, if you open your hearts' ears to some of Ahl AL-Kitab, they will alienate you from Allah’s purpose. They shall turn you renegades and you shall go over from your religion after you have conformed to Islam
Believers, if you pay heed to the teachings of any sect of the People of The Book, they will urge you to revert to disbelief after having believed.
O believers! If you were to yield to a group of those who were given the Scripture, they would turn you back from belief to disbelief.
Oh you believers, if you follow a faction of those who were given the book, they would turn you back to reject (the truth) after your belief.
Believers, if you obey a group from among those who were given the Book, they will turn you back after your faith into unbelievers
O you who believe, if you obey some of those who received the scripture, they will revert you, after having believed, into disbelievers.
Believers, if you obey some of those who were given the Book, they will turn you back to unbelief.
Believers, if you obey some of those who were given the Book, will turn you back to unbelief.
O you who believed! If you obey a team among those who were given the book, they will turn you away, after your faith, infidels.
O' you who have Faith! if you hearken to a party from among of those who have been given the Book, they will turn you back, after your faith, into disbelievers
Believers! If you pay heed to some of those who have been given revelations, they will cause you to renounce the truth after you have accepted the faith.
O You who have chosen to be graced with belief! If you obey a party of those who have received the Scripture before, they will make you disbelievers after your belief. (The very act of obeying others against the Messages of Allah is an indication that such believers have not understood the beauty in these Messages)
O you who believe! if you obey a party from among those who have been given the Book, they will turn you back as unbelievers after you have believed
O ye who believe ! if you obey any party of those who have been given the Book, they will turn you again into disbelievers after you have believed
O you who believe! If you obey a group among those who were given the Book, they will render you disbelievers after your having believed
O you who believe! If you listen to a group from the People of the Book, they would render you dissidents after you have believed
O you who have believed, if you obey some of those who were given the Scripture, they would turn you back, after your faith, into unbelievers.
O you who believe! If you obey a party of those who were given the Scripture, they will turn you, after your belief, into disbelievers
O you who have believed, if you obey a party of those who were given the Scripture, they would turn you back, after your belief, [to being] unbelievers
O those who believed! If you obey a party of those who have been given the Book, they will turn you after your faith, to disbelievers.
O ye who believe! If ye listen to a faction among the People of the Book, they would (indeed) render you apostates after ye have believed
O ye who believe! If ye listen to a faction among the People of the Book, they would (indeed) render you apostates after ye have believed
وَكَیۡفَ تَكۡفُرُونَ وَأَنتُمۡ تُتۡلَىٰ عَلَیۡكُمۡ ءَایَـٰتُ ٱللَّهِ وَفِیكُمۡ رَسُولُهُۥۗ وَمَن یَعۡتَصِم بِٱللَّهِ فَقَدۡ هُدِیَ إِلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمࣲ ١٠١
How can you disbelieve when God’s revelations are being recited to you and His Messenger is living among you? Whoever holds fast to God will be guided to the straight path
And how would you disbelieve, when the Verses of Allah are recited to you, and among you is Allah’s Messenger (Muhammad)? Whoever holds fast to Allah, will indeed be guided to a Right Way.
How can you disbelieve while unto you are recited the revelations of Allah, and in your midst is His apostle! And whosoever holdeth fast to Allah, he is of a surety guided unto a straight path
And how can you disbelieve? To you are being recited the messages of God, and His prophet is among you. And whosoever holds fast to God shall verily be guided to the path that is straight
While the signs of Allah are displayed in front of you and there is a Rasul among you, how can you be of the deniers of the reality? Whoever (detaches himself from all else and) holds firmly onto Allah, the essence comprising his being, he has been guided to the straight path.
How can you be kafir, when Allah´s Signs are recited to you and the Messenger is there among you? Whoever holds fast to Allah has been guided to a straight path.
And how would you be faithless while the signs of Allah are recited to you and His Apostle is in your midst? And whoever takes recourse in Allah is certainly guided to a straight path
How do you disbelieve, seeing you are the ones to whom God’s Revelations are recited and His Messenger is amidst you? Whoever holds fast to God, he has certainly been guided to a straight path
And how would you disbelieve while the Messages of Allah are rehearsed to you, and His Messenger is present in your midst. And whosoever holds fast to Allah is indeed guided on to the exact right path
How can you disbelieve, seeing you have God's signs recited to you, and His Messenger among you? Whosoever holds fast to God, he is guided to a straight path
How can you disbelieve while God’s signs are read to you and His messenger is among you? And whoever holds on to God is indeed guided to a straight path.
Why should you then turn into disbelief when God’s revelations has been recited to you and that His Prophet is among you? The one who puts his trust in God will definitely be guided to the Right Way
And how could you deny faith while to you are rehearsed the signs of God, and among you lives the messenger? Whoever holds firmly to God will be shown a straight way
And how could you deny when Allah’s signs are being read to you and among you is His Messenger? And whoever holds fast to Allah has surely been guided to a straight path.
How can ye misbelieve while unto you are recited the signs of God, and among you is His Apostle? But whoso takes tight hold on God, he is guided into the right way
And how can you disbelieve? Allah’s verses are recited to you and His Noble Messenger is present among you! And whoever takes the support of Allah is indeed guided to the right path
How could you disbelieve when Allah’s signs are rehearsed unto you and among you is His messenger and whoever seeks sanctuary with Allah, then he indeed is guided to a path most upright.
And how can ye be infidels, when the signs of God are read unto you, and his apostle is among you? But he who cleaveth firmly unto God, is already directed into the right way
How can you disbelieve while unto you are recited the revelations of Allah, and among you is His Messenger? But whoever takes tight hold on Allah, he is guided into the Straight Way
How can you disbelieve when the verses of Allah are recited to you and His Messenger is among you! He who holds fast to Allah shall be guided to the Straight Path
But how can ye become infidels, when the signs of God are recited to you, and his prophet is among you? Whoever holdeth fast by God, is already guided to a straight path
And how would you disbelieve while you are — are reproduced unto you the Verses of Allah and among you is His Messenger. And whoever holds firmly to (the Book of) Allah, then indeed he has been guided to the Permanent Path
And how would you be ungrateful when the signs of God are recounted to you, and His Messenger is among you? And whoever cleaves firmly to God was, then, surely guided to a straight path.
How could you deny the truth when Allah’s messages are revealed to you and when His messenger is in your midst? Whoever is secure with Allah has certainly been guided on the Straight Way.
And how would ye deny Faith while unto you are rehearsed the Signs of Allah, and among you lives the Messenger. Whoever holds firmly to Allah will be shown a way that is straight.
How can you disbelieve when you are the ones to whom the signs of Allah are recited and amidst you is His Messenger? Whoever holds fast to Allah will certainly be guided to the straight way
And how can you disbelieve while to you are recited the messages of Allah, and among you is his Messenger? And whoever holds fast to Allah, he indeed is guided to a right path
And how would you reject, when you are those to whom the statements of Allah are read and His messenger (too) is among you? And whoever holds firmly to Allah, he indeed is guided to the straight path.
And how could you suppress the Truth while Allah's Verses are being recited to you, and His Messenger is amongst you? And whoever clings firmly to Allah, he/she is indeed guided to the Straight Path
And how will you disbelieve (now), whilst you are (fortunate) ones to whom the Verses of Allah are recited, and the Messenger of Allah (blessings and peace be upon him) is (himself) present amongst you? And whoever holds fast to (the Embrace of) Allah is most surely guided to the straight path
And how can you reject when God's revelations are being recited to you and with you is His messenger And whoever holds firmly to God has been guided to the straight path
And how can you reject when the revelations of God are being recited to you and with you is His messenger? And whoever holds firmly to God has been guided to the straight path.
And how can you reject when the revelations of God are being recited to you and with you is His messenger? And whoever holds firmly to God has been guided to the straight path.
And how do you disbelieve and on you are (being) read/recited God's verses/evidences and in (among) you (is) His messenger, and who holds fast/takes protection with God, so he had been guided to a straight/direct road/way
And how could you deny the truth when it is unto you that God's messages are being conveyed, and it is in your midst that His Apostle lives? But he who holds fast unto God has already been guided onto a straight way
And how can you disbelieve, and the ayat (i.e., signs or verses) of Allah are recited to you, and His Messenger is among you? And whoever firmly adheres to Allah, then he is already guided to a straight Path
How can ye disbelieve, when it is ye unto whom Allah's revelations are recited, and His messenger is in your midst? He who holdeth fast to Allah, he indeed is guided unto a right path
How could you turn back to disbelief when the words of God are recited to you and you have in your midst His Messenger? Those who seek the protection of God will certainly be guided to the right path
How could you disbelieve while you are the ones to whom the verses of Allah are recited, and present amidst you is His Messenger? Whoever holds on to Allah, is surely led to the straight path
Would it be possible for you to fall in disbelief in Allâh while it is you to whom the ‘Holy Verses’ of Allâh are recited, and among you is His ‘Messenger’? Whoever holds firmly to the (‘Message’) of Allâh will definitely be guided to the right path.
How can you disbelieve (now)? You are the ones to whom the verses of Allah are being recited, and among you is the messenger of Allah. Whoever holds on firmly to Allah is, of course, guided along the straight path
How can you renounce your Faith when the Verses of Allâh are recited to you and among you is His Messenger?. Whoever holds fast to Allâh is the truly walking on the right path to Salvation.
How can you consent to the denial of Allah when Allah’s revelations are narrated to you and the truth of the matter is stated to you and Allah’s Messenger is in your midst! He who turns his mind to Allah and chooses to be under His tutelage shall have been guided to the path of righteousness
How could you possibly disbelieve when Allah’s verses are being recited to you and His Messenger lives among you? Anyone who holds firmly to faith in Allah will be guided to a straight path
How can you disbelieve when Allah’s revelations are recited to you and His Messenger is in your midst? Whoever holds firmly to Allah is surely guided to the Straight Path.
Yet, how should you reject (it) when the signs of Allah are recited to you and His messenger is amongst you. He who holds on to Allah has already been guided on to a straight path.
And how can you disbelieve when God‘s revelations are recited to you and His own apostle is in your midst? He that holds fast to God shall surely be guided to a straight path
How can you disbelieve, when these revelations of GOD have been recited to you, and His messenger has come to you? Whoever holds fast to GOD will be guided in the right path.
How can you not believe when God's message is recited to you and His Messenger is among you? Whoever clings to God has been guided to a straight path.
How can you not believe when God’s message is recited to you, and His Messenger is among you? Whoever clings to God has been guided to a straight path.
And how could you disbelieve, while Allah’s verses are being recited upon you, and within you is His Messenger? And whoever holds firmly to Allah, so he has been already guided to a straight path.
But how can you disbelieve while the verses of Allah are being recited unto you and His Messenger is amongst you ? And whoever holds fast to Allah will indeed be guided to the Straight Path
But how can you sink into disbelief when God's revelations are being recited to you and His messenger is in your midst? He who holds fast to God has already been guided along a straight path.
How could you choose the darkness of ignorance when Allah's verses are being conveyed to you and are being put into practice by the Messenger? Whoever holds fast to Allah, is already guided onto a Straight Path
But how can you disbelieve while it is you to whom the communications of Allah are recited, and among you is His Messenger? And whoever holds fast to Allah, he indeed is guided to the right path
How would you disbelieve, while to you are rehearsed the Signs of ALLAH, and HIS messenger is in your midst? And he who holds fast to ALLAH is indeed guided to the right path
How can you disbelieve, while God’s signs are recited unto you and His Messenger is among you? And whosoever holds fast to God is indeed guided unto a straight path
And how can you reject Faith when the Signs of Allah are rehearsed to you and among you lives the Messenger (Muhammad)? Whoever holds firmly to Allah will be shown the Straight Path
How can you renounce faith, when God’s revelations are being conveyed to you, and His Messenger is among you? Whoever holds fast to God will be guided to a straight path.
And how could you disbelieve, when God's revelations are being recited to you, and among you is His Messenger? Whoever cleaves to God has been guided to a straight path
And how could you disbelieve while to you are being recited the verses of Allah and among you is His Messenger? And whoever holds firmly to Allah has [indeed] been guided to a straight path
And how can you disbelieve while to you are recited the signs of God, and among you is His messenger? And whoever takes tight hold of God, then surely he is guided to a straight way.
And how would ye deny Faith while unto you are rehearsed the Signs of God, and among you Lives the Apostle? Whoever holds firmly to God will be shown a way that is straight
And how would ye deny Faith while unto you are rehearsed the Signs of Allah, and among you Lives the Messenger? Whoever holds firmly to Allah will be shown a way that is straight
11
Muslims exhorted to remain united
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ ١٠٢
You who believe, be mindful of God, as is His due, and make sure you devote yourselves to Him, to your dying moment
O you who believe! Fear Allah as He should be feared, and don’t die except when you are Muslims.
O Ye who believe! fear Allah with fear due to Him, and die not except ye be Muslims
O believers, fear God as He should be feared, and do not die but submitting (to Him)
O believers... Protect yourselves duly from Allah (as He will definitely subject you to the consequences of your deeds) and die only as ones who have experienced submission.
You who have iman! have taqwa of Allah with the taqwa due to Him and do not die except as Muslims.
O you who have faith! Be wary of Allah with the wariness due to Him and do not die except as muslims
O you who believe! Keep from disobedience to God in reverent piety with all the reverence that is due to Him, and see that you do not die save as Muslims (submitted to Him exclusively)
O you who believe! Observe your duty to Allah as it ought to be observed, and let not death overtake you unless you be in a state of complete submission (to your Lord)
O believers, fear God as He should be feared, and see you do not die, save in surrender
You who believe, be cautious of God the way He deserves to be cautioned, and do not die except while you are submitted (to God).
O you who have chosen to believe; respect the Lord the way He deserves to be respected (with the utmost respect;) and do not die unless your are a Muslim (in Arabic meaning: In the state of submission to God.
O you who believe, be regardful of God as He should be regarded, and die not except as those who submit
O you who have attained faith, be mindful of Allah as is His due, and do not die except as Muslims.
O ye who believe! fear God with the fear that He deserves, and die not save ye be resigned
O People who Believe! Fear Allah in the manner He should rightfully be feared, and do not die except as Muslims
O you who believe! Revere Allah His true reverence and you should not die except that you are in submission [to Him].
O believers, fear God with his true fear; and die not unless ye also be true believers
O you who believe! Observe your duty to (or fear or respect) Allah with the right observance (or with the fear or respect that He deserves), and die not save as those who have surrendered (in a state of Islam)
Believers, fear Allah as He should be feared, and do not die except as Muslims
O ye believers! fear God as He deserveth to be feared! and die not till ye have become Muslims
O you people who have Believed! Pay allegiance to Allah in accordance with the right of allegiance due to Him. And you must not die except while you are Muslims
O those who believed! Be Godfearing of God as it is His right that He be feared. And die not but that you be ones who submit to the One God.
O Believers, revere Allah as He should be revered. Do not die without being submitted to Allah.
O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islám.
Believers! Fear Allah as He should be feared, and see that you do not die save in the state of submission to Allah
O you who believe, keep your duty to Allah, as it ought to be kept, and die not unless you are Muslims
O you who believe ! fear Allah as He ought to be feared and do not die unless you are Muslims.
O you who believe! Fear Allah as He should be feared, and die not but as those who have surrendered themselves completely to Allah.
O believers! Fear Allah as it is due to fear Him. And death should approach you only in a state when you are Muslims
O you who believe, revere God as He deserves to be revered, and do not die except as ones who have surrendered
O you who believe, reverence God as He deserves to be reverenced, and do not die except as ones who have submitted.
O you who believe, reverence God as He deserves to be reverenced, and do not die except as ones who have submitted.
You, you those who believed fear and obey God, His real/deserved fear and obedience, and do not die (E) except and you are submitters/surrenderers/Moslems
O you who have attained to faith! Be conscious of God with all the consciousness that is due to Him, and do not allow death to overtake you ere you have surrendered yourselves unto Him
O you have believed, be pious to Allah with His true piety, and definitely do not die except as Muslims
O ye who believe! Observe your duty to Allah with right observance, and die not save as those who have surrendered (unto Him
Believers, have fear of God as you should and die only as Muslims (having submitted to the will of God)
O you who believe, fear Allah, as He should be feared, and let not yourself die save as Muslims
O’ you who adhere firmly to Islamic monotheism, act piously towards Allâh in accordance with what is required, and die only as Muslims.
Oh you who believe! Fear Allah as He rightfully deserves to be feared. And beware! Do not die except as obedient servants _ (as muslims)
O’ you who live by Faith! act piously towards Allâh in accordance with what is required. And do not die except in total submission to Allâh.
You who believed and gave credence to the Prophet's mission, revere Allah in the manner appropriate to His Absolute Sovereignty. Entertain the profound reverence dutiful to Him and adhere to Allah’s' system of faith and worship so that when death lays his hands on you and you go through its door, you will have conformed your will to Allah’s blessed will
Believers, fear Allah as He deserves to be feared, and do not die except in state of submission to Him
O believers! Be mindful of Allah in the way He deserves, and do not die except in ˹a state of full˺ submission ˹to Him˺.
Oh you believers, beware of Allah with the awareness due to Him and do not die except in submission to Him (as Muslims).
Believers, fear God as you rightly should, and die only as Muslims
O you who believe, you shall observe GOD as He should be observed, and do not die except as Submitters.
Believers, be mindful of God as is due Him and be sure you have submitted to Him before you die.
Believers, be mindful of God as is due Him and be sure you have submitted to Him before you die.
O you who believed! Show the piety of Allah with His right piety, and do not die except you are Muslims.
O' You who have Faith! be in awe of Allah as it is due to Him: and do not die unless you are Muslims
Believers! Fear God as you rightly should, and do not allow death to overtake you before you have surrendered yourselves truly to Him.
O You who have chosen to be graced with belief! Walk aright being mindful of Allah's Laws as it is due to Him. Let this submission be your resolve all along your life till death
O you who believe! be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims
O ye who believe ! fear ALLAH as HE should be feared; and let not death overtake you except when you are in a state of submission
O you who believe! Reverence God as He should be reverenced, and die not except in submission
O you who believe! Fear Allah as He should be feared, and do not die except in a state of Islam (submission to Allah)
O you who believe, revere God with the reverence He is due, and don’t die except in a state of submission.
O you who believe! Revere God with due reverence, and do not die except as Muslims
O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]
O those who believed! Fear God His due fear, and definitely do not die except while you are those who submit.
O ye who believe! Fear God as He should be feared, and die not except in a state of Islam
O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam
وَٱعۡتَصِمُوا۟ بِحَبۡلِ ٱللَّهِ جَمِیعࣰا وَلَا تَفَرَّقُوا۟ۚ وَٱذۡكُرُوا۟ نِعۡمَتَ ٱللَّهِ عَلَیۡكُمۡ إِذۡ كُنتُمۡ أَعۡدَاۤءࣰ فَأَلَّفَ بَیۡنَ قُلُوبِكُمۡ فَأَصۡبَحۡتُم بِنِعۡمَتِهِۦۤ إِخۡوَ ٰنࣰا وَكُنتُمۡ عَلَىٰ شَفَا حُفۡرَةࣲ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنۡهَاۗ كَذَ ٰلِكَ یُبَیِّنُ ٱللَّهُ لَكُمۡ ءَایَـٰتِهِۦ لَعَلَّكُمۡ تَهۡتَدُونَ ١٠٣
Hold fast to God’s rope all together; do not split into factions. Remember God’s favour to you: you were enemies and then He brought your hearts together and you became brothers by His grace; you were about to fall into a pit of Fire and He saved you from it- in this way God makes His revelations clear to you so that you may be rightly guided
And hold fast the Rope of Allah (Islam) all together, and not be divided. Remember the Favor of Allah on you when you were enemies, He made friendship between your hearts, you became brothers by His Grace, you were on the brink of pit of the fire, and He saved you from it. Thus Allah makes clear to you His Verses, so that you may be guided.
And hold ye fast, all of you, to the cord of Allah, so and separate not. And remember Allah's favour unto you in that ye were enemies and He joined your hearts together, so ye became by His favour brethren; and ye were on the brink of an abyss of the Fire and He rescued you therefrom. In this wise Allah expoundeth unto you His revelations that haply ye may remain guided
Hold on firmly together to the rope of God, and be not divided among yourselves, and remember the favours God bestowed on you when you were one another's foe and He reconciled your hearts, and you turned into brethren through His grace. You had stood on the edge of a pit of fire and He saved you from it, thus revealing to you His clear signs that you may find the right way perchance
Hold fast onto the rope of Allah (which leads to) the reality of the Names in your being, all together, do not fall into separation. Remember the blessing of Allah upon you. Recall that you were enemies once, He brought you together by forming a mutual understanding in your consciousness; and due to this blessing that He manifested in you, you became brothers. You were near the edge of a fire pit; He saved you from that fire. Thus Allah explains his signs, so that you attain the reality.
Hold fast to the rope of Allah all together, and do not separate. Remember Allah´s blessing to you when you were enemies and He joined your hearts together so that you became brothers by His blessing. You were on the very brink of a pit of the Fire and He rescued you from it. In this way Allah makes His Signs clear to you, so that hopefully you will be guided.
Hold fast, all together, to Allah’s cord, and do not be divided [into sects]. And remember Allah’s blessing upon you when you were enemies, then He brought your hearts together, so you became brothers with His blessing. And you were on the brink of a pit of Fire, whereat He saved you from it. Thus does Allah clarify His signs for you so that you may be guided
And hold fast all together to the rope of God and never be divided. Remember God’s favor upon you: you were once enemies and He reconciled your hearts so that through His favor you became like brothers. You stood on the brink of a pit of fire, and He delivered you from it. Thus God makes His signs of truth clear to you that you may be guided (to the Straight Path in all matters and be steadfast on it.
Hold fast to the means of access to Allah all together, and do not be disunited, and remember Allah's favours to you, when you were enemies one to another. He united your hearts in love so that by His grace you became brethren. And you were on the brink of a pit of fire, He saved you therefrom. Thus does Allah explain to you His Messages that you may be guided aright
And hold you fast to God's bond, together, and do not scatter; remember God's blessing upon you when you were enemies, and He brought your hearts together, so that by His blessing you became brothers. You were upon the brink of a pit of Fire, and He delivered you from it; even so God makes clear to you His signs; so haply you will be guided
And hold on to the rope of God (Quran), all of you, and do not be divided. And remember God’s favor upon you, when you were enemies and He united your hearts, and you became brothers by His favor, and when you were on the edge of a pit of fire, and He saved you from it. This is how God clarifies His signs for you, so you may be guided.
Hold fast to the rope [that God has sent you as a mean of rescue] and do not be divided [adhering yourselves to such an such sect, nationality, culture, etc.] Be grateful to God who put the feeling of brotherhood in your heart while you were enemies and saved you while you were at the brink of Hellfire. See how clearly God make his revelations to you; may you [choose to] be guided
And hold tightly, all together, by the rope that God stretches out to you, and do not be divided among yourselves. And remember with gratitude God's favor on you, because you were enemies and He joined your hearts in friendship, so that by His grace, you became connected. And you were on the brink of the pit of fire and He saved you from it. God makes His signs clear to you, that you may be guided
And hold fast to the lifeline of Allah, all together, and do not become disunited. And remember Allah’s blessing upon you: how you were enemies, then He reconciled between your hearts, and by His blessing you became brethren. And you were on the brink of a pit of fire, then He rescued you from it. Allah thus clarifies His signs for youpl, that you may be guided.
Take tight hold of God's rope altogether, and do not part in sects; but remember the favours of God towards you, when ye were enemies and He made friendship between your hearts, and on the morrow ye were, by His favour, brothers. Ye were on the edge of a pit of fire, but he rescued you therefrom. Thus does God show to you His signs, perchance ye may be guided
And hold fast to the rope of Allah, all of you together, and do not be divided; and remember Allah’s favour on you, that when there was enmity between you, He created affection between your hearts, so due to His grace you became like brothers to each other; and you were on the edge of a pit of fire (hell), so He saved you from it; this is how Allah explains His verses to you, so that you may be guided
And hold fast unto the rope of Allah altogether and do not divide. And remember the blessing of Allah upon you when you used to be enemies and He united between your hearts so that through His blessing you became brothers and you used to be on the brink of a pit of fire but He rescued you from it. Thus Allah makes evident for you His signs so that perhaps you may find guidance.
And cleave all of you unto the covenant of God, and depart not from it, and remember the favour of God towards you: Since ye were enemies, and he reconciled your hearts, and ye became companions and brethren by his favour: And ye were on the brink of a pit of fire, and he delivered you thence. Thus God declareth unto you his signs, that ye may be directed
Hold fast, all together, to the cable of Allah, and do not separate (divide or part in sects); but remember the favours of Allah towards you, when you were enemies and He made friendship between your heart, and on the morrow you became brothers, by His g
And hold fast to the Bond of Allah, together, and do not scatter. Remember the Favor of Allah bestowed upon you when you were enemies, and how He united your hearts, so that by His Favor you became brothers. And how He saved you from the Pit of Fire when you were on the brink of it. And so Allah makes plain to you His verses, in order that you will be guided
And hold ye fast by the cord of God, all of you, and break not loose from it; and remember God's goodness towards you, how that when ye were enemies, He united your hearts, and by his favour ye became brethren; And when ye were on the brink of the pit of fire, he drew you back from it. Thus God clearly sheweth you his signs that ye may be guided
And hold fast to the Rope of Allah (i.e., His Al-Kitab) as a group and divide not into sects, and bring to mind and discuss Allah’s grace on you when you were enemies (unto each other) but He put love and attachment in between your hearts, so you became, by His grace, brethren. And you were on the brink of a pit of Fire, then He saved you from it. Thus Allah explains for you His statements, perchance you may receive guidance
And cleave firmly to the rope of God altogether and be not split up. And remember the divine blessing of God on you when you had been enemies. Then, He brought your hearts together. You became brothers/sisters by His divine blessing. You had been on the brink of an abyss of the fire and He saved you from it. Thus, God makes manifest to you His signs so that perhaps you will be truly guided.
All of you, hold firmly to the rope of Allah. Do not be divided [into sects]. Remember the grace of Allah on you when you were enemies, and He made friendship among your hearts. [Remember when,] by His grace, you became as family. You were right on the edge of the pit of the fire [of Hell], and He saved you from it. Thus, Allah clarifies His signs for you, so you may be guided.
And hold fast, all together, by the Rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favor on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you that ye may be guided.
Hold fast together to the cable of Allah and be not divided. Remember the blessing that Allah bestowed upon you: you were once enemies then He brought your hearts together, so that through His blessing you became brothers. You stood on the brink of a pit of fire and He delivered you from it. Thus Allah makes His signs clear to you that you may be guided to the right way
And hold fast by the covenant of Allah all together and be not disunited. And remember Allah’s favour to you when you were enemies, then He united your hearts so by His favour you became brethren. And you were on the brink of a pit of fire, then He saved you from it. Thus Allah makes clear to you His messages that you may be guided
And hold together (and be united) through the rope of Allah and do not be divided. And remember the favour of Allah on you, when you were enemies then He united your hearts, so by His favour you became brothers, and you were on the edge of a pit of fire then He saved you from it, thus does Allah make clear to you His signs that you may receive guidance.
And cling together, all of you, to Allah's Ropeh, and stand not divided! And remember Allah's favour on you when you were enemies and He brought your hearts together, so that, by His Grace, you became brethren. And you were on the brink of the pit of Fire, and He rescued you from it.h Thus does Allah make His Signs/Verses clear to you that you may be guided
And hold fast to the rope of Allah, all of you together, and do not generate dissension and factions. But call to mind the blessing of Allah upon you when you were enemies (one to another). Then He created the bond of love amongst your hearts, and by His blessing you became brothers. And you (had reached) the brink of a pit of the Fire (of Hell) but He rescued you from it. That is how Allah elaborates His signs to you that you may take guidance to the right path
And hold firmly to the rope of God, all of you, and do not be separated. And remember God's blessing upon you when you were enemies and He united your hearts, then you became with His blessing as brothers; and you were on the verge of a pit of fire and He saved you from it; it is thus that God clarifies for you His signs that you may be guided
And hold firmly to the rope of God, all of you, and do not be separated. And remember the blessing of God upon you when you were enemies and He united your hearts. Then you became, with His blessing, brothers; and you were on the edge of a pit of fire and He saved you from it; it is thus that God clarifies for you His signs that you may be guided.
And hold firmly to the rope of God, all of you, and do not be separated. And remember the blessing of God upon you when you were enemies and He united your hearts. Then you became, with His blessing, brothers; and you were on the edge of a pit of fire and He saved you from it; it is thus that God clarifies for you His signs that you may be guided.
And hold fast/take protection with God's rope/covenant , all together, and do not separate, and mention/remember God's blessing on you when you were enemies, so He united between your hearts , so you became with His blessings brothers, and you were on (the) edge/brink (of) a pit/hole from the fire, so He rescued/saved you from it, like that God clarifies for you His signs/verses/evidences, maybe/perhaps you be guided
And hold fast, all together, unto the bond with God, and do not draw apart from one another. And remember the blessings which God has bestowed upon you: how, when you were enemies, He brought your hearts together, so that through His blessing you became brethren; and [how, when] you were on the brink of a fiery abyss. He saved you from it. In this way God makes clear His messages unto you, so that you might find guidance
And adhere firmly to the Rope (i.e. the Covenant of Allah=the Qur'an) of Allah, altogether, and do not be disunited; and remember the favor of Allah upon you as you were enemies, then He brought your hearts together, (Literally: joined "between") so you have become brethren by His favor. And you were upon the brink of a hole of the Fire, so He rescued you from it. Thus Allah makes evident His signs to you, that possibly you would be guided
And hold fast, all of you together, to the cable of Allah, and do not separate. And remember Allah's favour unto you: How ye were enemies and He made friendship between your hearts so that ye became as brothers by His grace; and (how) ye were upon the brink of an abyss of fire, and He did save you from it. Thus Allah maketh clear His revelations unto you, that haply ye may be guided
All of you united hold fast to the rope of God (the Quran and His Messenger), and recall how He favored you when your hostility to each other had torn you apart. He united your hearts in one faith and through His Grace you became brothers. You were on the verge of falling headlong into the abyss of fire, but God saved you. This is how God explains to you His revelations so that you may have the right guidance
Hold fast, all of you, to the cord of Allah, and be not divided. Remember the blessing of Allah upon you: When you were enemies to each other, and He brought your hearts together, so that, you became brothers through His blessing. You were at the brink of a pit of Fire, then He saved you from it. This is how Allah makes His signs clear to you, so that you may take the right path
Hold firmly to the cord of Allâh all together and do not be divided, and remember with gratitude the grace of Allâh upon you : When you were enemies, He united your hearts by His grace, thus, you became, by His Favor, brethren. You were on the brink of a pit of fire, and then He saved you from it. This is how Allâh shows you His Signs (of power & glory) so that you may attain spiritual insight.
Cling firmly to the rope of Allah, all of you together (as a single entity)! Do not fall into disunity. Remember the favors of Allah upon you, when you were each other´s enemy? He brought your hearts together; and so by His grace you became (like) brothers. You were (perched precariously) at the brink of a fire filled abyss. But He saved you from it. Thus Allah makes the revelations clear to you. Perhaps you will find the right path
And hold firmly to the cord of Allâh all together and do not be divided. And remember with gratitude the grace of Allâh upon you when you were enemies, He united your hearts in love so that by His grace you became brothers. You were on the brink of a pit of fire, and then He saved you from it. This is how Allâh shows you His Signs (of power & glory) so that you may walk on the right path to Salvation.
Hold firmly together and grasp the eternal and unchangeable sublime system of Allah! Lay hold of it with the mind and do not be discordant among yourselves. Call to mind Allah’s favour that you wear. You were enemies and He accorded your differences and you cherished different principles and practices and by His grace you are now in one accord. You were on the edge of the bottomless abyss of Hell and He saved you from eternal disaster. Thus, Allah expounds to you His revelations so that you may hopefully be guided to His path of righteousness
Hold tightly to Allah’s rope altogether, let nothing divide you, and remember Allah’s favour on you when you were enemies and He joined your hearts together in mutual love so that, by His favour, you became brothers. You were on the edge of a pit of fire when He saved you from falling into it. This is how Allah makes clear His signs for you, so you may be rightly guided.
And hold firmly to the rope of Allah and do not be divided. Remember Allah’s favour upon you when you were enemies, then He united your hearts, so you—by His grace—became brothers. And you were at the brink of a fiery pit and He saved you from it. This is how Allah makes His revelations clear to you, so that you may be ˹rightly˺ guided.
And hold on to the connection with Allah altogether and do not break up, and remember Allah´s favour upon you when you were enemies and He brought your hearts together and you became brothers by His blessing, and you were at the brink of falling into the fire and He rescued you from it, this is how Allah explains His signs to you so that you may be guided.
Cling one and all to the Faith¹ of God and never be divided. Remember the favour God has bestowed upon you: how, after your enmity, He united your hearts, so that you are now brothers through His grace; and how, when you were on the brink of an abyss of fire, He delivered you from it. God thus makes plain to you His revelations, that you may be rightly guided
You shall hold fast to the rope of GOD, all of you, and do not be divided. Recall GOD's blessings upon you - you used to be enemies and He reconciled your hearts. By His grace, you became brethren. You were at the brink of a pit of fire, and He saved you therefrom. GOD thus explains His revelations for you, that you may be guided.
Cling all together to God's rope, and do not separate. Remember God's grace to you: when you were enemies He united your hearts and you became brothers through His grace. You were at the edge of a pit of Hell, and He rescued you from it. God makes His signs clear to you, so that you may be guided.
Cling all together to God’s rope, and do not separate. Remember the favor of God upon you, when you were enemies, and He placed sociability between your hearts, and you became brothers through His grace. You were at the edge of a pit of Hell, and He rescued you from it. God makes His signs clear to you so that you may be guided.
And hold firmly with Allah’s rope, altogether, and do not divide. And remember Allah’s graces upon you; when you were enemies, so He made a coalition between your cores, so with His grace you became brethren. And you were upon the brink of a pit among the fire, so He rescued you from it. Allah thus demonstrates His verses for you, perhaps you may be guiding.
And hold fast by the cord of Allah all together, and do not separate; and remember Allah's favour on you when you were enemies (of each other) then He united your hearts with (mutual) love, and thus you became brethren by His favour while you were on a brink of a pit of Fire then He delivered you from it! Even so Allah makes clear His Signs for you, so that you may be guided
Hold fast, all of you together, to the bond with God and do not be disunited. And remember the blessings God has bestowed on you: how, when you were enemies [to one another] He united your hearts and, by His grace, you have become brothers; and how, when you were on the brink of an abyss of fire, He saved you from it. Thus God makes clear His revelations to you, so that you may be rightly guided.
You shall hold fast, all of you together, to the Cable of Allah and be not divided among yourselves. The Cable of Allah is your conviction in the Qur'an which is an Unbreakable Support and gives you the noble Ideology (2:256). Remember Allah's Favor upon you how you were enemies and He made friendship in your hearts. You became brothers and sisters by His Grace. You were on the brink of the Pit of fire, and He saved you from it. Thus Allah makes clear His verses to you that you may be rightly guided
And hold fast by the covenant of Allah all together and be not disunited, and remember the favor of Allah on you when you were enemies, then He united your hearts so by His favor you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way
And hold fast, all together, to the rope of ALLAH and be not divided; and remember the favour of ALLAH which HE bestowed upon you when you were enemies and HE united your hearts in love, so that by HIS grace you became as brothers; and you were on the brink of a pit of fire and HE saved you from it. Thus does ALLAH explain to you HIS commandments that you may be guided
And hold fast to the rope of God, all together, and be not divided. Remember the Blessing of God upon you, when you were enemies and He joined your hearts, such that you became brothers by His Blessing. You were on the brink of a pit of fire and He delivered you from it. Thus does God make clear unto you His signs, that haply you may be rightly guided
And hold fast, all of you together by the Rope which Allah (stretches out for you), and do not be divided among yourselves (being Muslims); And remember with thanks Allah’s favor on you; For you were enemies and He joined your hearts together in love, so that by His Grace you became brethren; And you were on the brink to the Pit of Fire, and He saved you from it. Thus does Allah make His Signs clear to you: That you may be guided
Hold fast to the rope of God, all together, and don’t be divided. Remember God’s favor upon you, when you were enemies to each other, and He reconciled your hearts. By His grace, you became brethren. You were on the brink of a pit of Fire, and He saved you from falling into it. Thus, God makes His revelations clear to you, so you may be guided.
And hold fast to the rope of God, altogether, and do not become divided. And remember God's blessings upon you; how you were enemies, and He reconciled your hearts, and by His grace you became brethren. And you were on the brink of a pit of fire, and He saved you from it. God thus clarifies His revelations for you, so that you may be guided
And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided
And take tight hold of God's rope all together, and do not separate; and remember the favour of God upon you, when you were enemies and He made friendship between your hearts, then you became, by His favour, brothers. You were on the edge of a pit of fire, then He rescued you from it. Thus does God make clear to you His signs; perhaps you may be guided;
And hold fast, all together, by the rope which God (stretches out for you), and be not divided among yourselves; and remember with gratitude God's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye b ecame brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth God make His Signs clear to you: That ye may be guided
And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided
وَلۡتَكُن مِّنكُمۡ أُمَّةࣱ یَدۡعُونَ إِلَى ٱلۡخَیۡرِ وَیَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَیَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِۚ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡمُفۡلِحُونَ ١٠٤
Be a community that calls for what is good, urges what is right, and forbids what is wrong: those who do this are the successful ones
There must be a group of people among you who invite to the good, command the right, and forbid evil. It is they who shall be successful.
And let there be of you a community calling others to good and commanding that which is reputable and prohibiting that which is disreputable. And these they are the blissful
So let there be a body among you who may call to the good, enjoin what is esteemed and forbid what is odious. They are those who will be successful
Let there be a community among you inviting you to good (the Truth), judging according to the Truth and reality, and advising you to walk away from things that are contrary to Religion. Those are the ones who will be emancipated.
Let there be a community among you who call to the good, and enjoin the right, and forbid the wrong. They are the ones who have success.
There has to be a nation among you summoning to the good, bidding what is right, and forbidding what is wrong. It is they who are the felicitous
There must be among you a community calling to good, and enjoining and actively promoting what is right and forbidding and trying to prevent evil (in appropriate ways). They are those who are the prosperous
And let there always be a community (of such people) among you who should call people to goodness and enjoin equity and forbid evil. It is these who shall attain to their goal
Let there be one nation of you, calling to good, and bidding to honour, and forbidding dishonour; those are the prosperers
And there should be a group of you that invite to (doing) good and instruct to the acceptable (and right) and prohibit from the unacceptable (and wrong). And they are the successful ones.
Let there arise out of you a nation who invite each other to good deeds and remind each other of the consequences of wickedness. Such nation alone will attain the success
Let there arise from you a community inviting to all that is good, advocating for what is right, and protesting against what is wrong, they are the ones who attain felicity
And let there be a community from among you who call to goodness and command to what is fair and forbid what is deplorable, for those are the successful.
and that there may be of you a nation who shall invite to good, and bid what is reasonable, and forbid what is wrong; these are the prosperous
And there should be a group among you that invites to goodness, and enjoins good deeds and forbids immorality; it is they who are the successful
And let there be among you a group who calls unto the good and they command unto the kindness and they forbid from the wickedness and those are the ones who have prospered.
Let there be people among you, who invite to the best religion; and command that which is just, and forbid that which is evil; and they shall be happy
And that there may spring from you a nation who invite to goodness, and bid right conduct, and forbid what is wrong (or indecent); these are the successful
Let there be one nation of you that shall call to righteousness, ordering honor, and forbidding dishonor. Those are the prosperous
And that there may be among you a people who invite to the Good, and enjoin the Just, and forbid the Wrong. These are they with whom it shall be well
And let there arise out of you an Ummah — they shall invite to (what is) Al-Khair (good and beneficial); they shall enjoin Al-Ma’ruf (the desirable) and they shall forbid against Al-Munkar (the undesirable); and those people: they are the successful ones
And let there be a community from among you who calls to good and commands to that which is honorable and prohibits that which is unlawful. And those, they are the ones who prosper.
May people among you invite [others] to goodness. May they endorse what is right and forbid what is wrong. They will be successful.
Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.
And from among you there must be a party who invite people to all that is good and enjoin the doing of all that is right and forbid the doing of all that is wrong. It is they who will attain true success
And from among you there should be a party who invite to good and enjoin the right and forbid the wrong. And these are they who are successful
And there should be a leading group among you who should invite (people) towards good and enjoin that which is recognised (as good) and forbid that which is not recognised (as good), and those are the persons who are successful.
And there ought to come into being a community out of you, calling people to the good, enjoining what is right, and forbidding what is wrong. And they are the ones to attain salvation.
And from amongst you there must be a community comprising the people who invite mankind towards piety, enjoin righteousness and forbid evil. And they are the successful people
And let there be a nation from amongst you which calls towards goodness, and orders kindness, and deters from evil. And these are the successful ones
And let there be a nation from among you who calls towards goodness, and orders kindness, and prohibits vice. And these are the successful ones.
And let there be a nation from among you who calls towards righteousness, and advocate for good and prohibit vice. And these are the successful ones.
And to be (E) (should be) from you a nation , (who) call to the good , and they order/command with the kindness/known , and they forbid/prevent from the awfulness/obscenity , and those, they are the successful/winners
and that there might grow out of you a community [of people] who invite unto all that is good, and enjoin the doing of what is right and forbid the doing of what is wrong: and it is they, they who shall attain to a happy state
And let (i.e. there shall indeed be. the Arabic is emphatic) there be a nation of you (who) call to charity, and command beneficence, and forbid maleficence; and those are they (who are) the prosperers
And there may spring from you a nation who invite to goodness, and enjoin right conduct and forbid indecency. Such are they who are successful
Let there be a group among you who will invite others to do good deeds, command them to obey the Law, and prohibit them from committing sins. These people will have eternal happiness
There has to be a group of people from among you who call towards the good, and bid the Fair and forbid the Unfair. And it is these who are successful
Let there be among you a group of people inviting to goodness, enjoining right conduct and preventing whatever is wrong. Those are the ones who will ultimately achieve a blissful life/or gain eternal salvation.
There must (always) be a group among you calling others towards excellence (in character and conduct) _ enjoining (and encouraging) virtue, and forbidding the wrong (and the indecent). Such are the successful ones
Let there be a group among you that should invite to Goodness, enjoin what is right and forbid indecency. it is they who will ultimately achieve a blissful life /or gain eternal salvation.
Let there be unity in feeling and purpose among you. Be united as one whole who would enjoin conformity of life and conduct to the requirements of divine and moral law. Forbid all that is wrongful and obscene. Such people shall reap the fruits of victory here and in the Hereafter
There should always be a group among you that calls people to what is best, enjoins the common good and forbids evil; these people are the successful
Let there be a group among you who call ˹others˺ to goodness, encourage what is good, and forbid what is evil—it is they who will be successful.
And there should be amongst you a community who call to what is good and command good conduct and forbid wrongdoing, and those will be the successful.
And of you let there become a community that shall call for righteousness, enjoin justice, and forbid the reprehensible. Such are those that will surely thrive
Let there be a community of you who invite to what is good, advocate righteousness, and forbid evil. These are the winners.
May there be a group among you that calls for all that is good, promotes what is right and prevents what is wrong. It is they who are successful.
May there be a group among you that calls for all that is good, promote what is right, and prevents what is wrong. It is they who are successful.
And let be among you a community calling to goodness, and command with the well-known, and prohibit about the denial. And those are the gainers.
And there should be a party among you who invite (others) to good and enjoin what is right and forbid the wrong, and these are they that shall be prosperous
Let there become of you a nation that invites to all that is good, enjoin the doing of what is right and forbid what is wrong. Such are they who shall prosper.
Among the world communities, let yours be the community who rises up and implements the Divine Value System. Advocate what the Book calls virtue, and forbid what the Book calls vice. Such are the people who are truly successful and will eventually prosper
And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful
And let there always be among you a body of men who should invite to goodness, and enjoin virtue and forbid evil. And it is they who shall prosper
Let there be among you a community calling to the good, enjoining right, and forbidding wrong. It is they who shall prosper
Let there arise from among you a group of people inviting to all that is good, bringing together what is right, and forbidding what is wrong: They are the ones to reach ultimate felicity
Let there emerge from among you a community calling for goodness, promoting righteousness, and deterring evil. These are the successful ones.
And let there be among you a community calling to virtue, and advocating righteousness, and deterring from evil. These are the successful
And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful
And that there may be of you a nation who will call to the good, and bid the good and forbid from the bad; and those, they are the prosperous.
Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity
Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity
وَلَا تَكُونُوا۟ كَٱلَّذِینَ تَفَرَّقُوا۟ وَٱخۡتَلَفُوا۟ مِنۢ بَعۡدِ مَا جَاۤءَهُمُ ٱلۡبَیِّنَـٰتُۚ وَأُو۟لَـٰۤىِٕكَ لَهُمۡ عَذَابٌ عَظِیمࣱ ١٠٥
Do not be like those who, after they have been given clear revelation, split into factions and fall into disputes: a terrible punishment awaits such people
You don’t be like those who are divided and disputed after the clear signs have come to them. For them is a terrible punishment.
And be not like unto those who separated and differed among themselves after there had come unto them evidences. These! for them shall be a torment mighty
So be not like those who became disunited and differed among themselves after clear proofs had come to them. For them is great suffering
Do not be like those who fall into division and separation after clear proofs have come to them. There is great suffering for them.
Do not be like those who split up and differed after the Clear Signs came to them. They will have a terrible punishment
Do not be like those who became divided [into sects] and differed after manifest signs had come to them. For such there will be a great punishment
Be not as those who split into parties and followed different ways after the manifest truths had come to them. Those are the ones for whom is a tremendous punishment
And do not be like those who were disunited and fell into variance after clear proofs had come to them. It is these for whom a great punishment awaits
Be not as those who scattered and fell into variance after the clear signs came to them; those there awaits a mighty chastisement
And do not be like those who divided and disagreed after clear evidences came to them, for them there is a great punishment.
Do not be like previous nations who divided among themselves after having received the clear revelations of God (ordering unity among themselves); indeed they deserve a severe punishment awaiting them
Be not like those who are divided among themselves and fall into disagreements after receiving clear signs, for them is a dreadful penalty
And be not like those who became disunited and disputed after the evident explanations had come to them, for for those is a great punishment—
Be not like those who parted in sects and disagreed after there came to them manifest signs; for them is mighty woe
And do not be like those who became divided and disputed after the clear signs had come to them; and for them is a terrible punishment
And be not like those who divided up and disagreed after that the clear signs had come unto them and those for them, there will be an awful punishment.
And be not as they who are divided, and disagree in matters of religion, after manifest proofs have been brought unto them: They shall suffer a great torment
Be not like those who parted in sects and disagreed after there came to them manifest signs; for them is mighty woe
Do not follow the example of those who became divided and differed with one another after clear proofs had come to them. For those, there is a great punishment
And be ye not like those who have formed divisions, and fallen to variance after the clear proofs have come to them. These! a terrible chastisement doth await them
And be not as those who divided and differed after whatever came to them (as) Al-Bayyinat! And those: for them is a punishment, extra-ordinary
And be not like those who split up and were at variance after the clear portents drew near them. And those, for them is a tremendous punishment
Do not be like those who have become divided and argumentative after having received obvious signs. They will receive a terrible punishment.
Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,-
Do not be like those who fell into factions and differed among themselves after clear signs had come to them. A mighty chastisement awaits them on the Day when some faces will turn bright and ther faces will turn dark. Those whose faces have turned dark will be told: ´Did you fall into unbelief after you had been blessed with belief? Taste, then, chastise- ment for your unbelief.´ And those whose faces have turned bright, they will be in the mercy of Allah, and therein they shall abide. These are the mes sages of Allah which We recite to you in truth, and Allah desires no wrong to the people of the world. To Allah belongs all that is in the heavens and the earth, and to Allah are all matters referred for decision
And be not like those who became divided and disagreed after clear arguments had come to them. And for them is a grievous chastisement
And do not be like those who were divided (among themselves) and disagreed after the clear proofs had come to them, and those are the persons for whom there is a great punishment.
And be not like those who differ and dispute after clear signs have come to them. For them, a terrible punishment
And become not like those who split into sects and dissented even after manifest signs had reached them. And it is they who will suffer grievous torment
And do not be like those who separated and differed after the clarity had come to them. And for them is a painful retribution
And do not be like those who separated and differed after the clarity had come to them. And for them is a painful retribution.
And do not be like those who separated and differed after the clarity had come to them. And for them is a painful retribution.
And do not be like those who separated and differed , from after what the evidences came to them, and those, for them (is a) great torture
And be not like those who have drawn apart from one another and have taken to conflicting views after all evidence of the truth has come unto them: for these it is for whom tremendous suffering is in stor
And do not be as the ones who were disunited and differed (among themselves), even after the supreme evidences came to them. And those will have a tremendous torment
And be ye not as those who separated and disputed after the clear proofs had come unto them. For such there is an awful doom
Do not be like those who turned into quarrelling sects after receiving clear authoritative evidence. They will suffer a great torment
Do not be like those who became divided and fell into disputes after the clear signs had come to them. Those are the ones for whom there is a grave punishmen
Be not like the ones who became divided, and differed after the full knowledge of the truth had come to them. For those, a great chastisement awaits them ( in the ‘Hereafter’).
Do not be like those who splintered (into sects) and differed (among themselves), even though clear proofs had already come to them. It is they, for whom there exists the severest (most awful) punishment
And do not be like those who broke up (into sects) and differed after having received the Full knowledge of the Truth. It is they who will be subjected to a mighty punishment.
Do not be like those who were divided among themselves and discordant after they have received divine revelations and signs guiding them out of darkness and superstition and out of want of spiritual and intellectual sight into illumination and enlightenment. Such people shall suffer grievously
Don’t be like those who differed and became divided among themselves after clear signs came to them; severe punishment awaits such people,
And do not be like those who split ˹into sects˺ and differed after clear proofs had come to them. It is they who will suffer a tremendous punishment.
And be not like those who break up and differ after the clear proofs came to them, severe punishment awaits those.
Do not follow the example of those who became divided and opposed to each other after veritable proofs had been given them. Grievous punishment awaits them
Do not be like those who became divided and disputed, despite the clear proofs that were given to them. For these have incurred a terrible retribution.
Do not be like those, who after having received clear signs, disputed and were divided among themselves. They will have a great punishment waiting for them.
Do not be like those, who after having received clear signs, disputed and were divided among themselves. They will have a great punishment waiting for them.
And do not be like those who separated and disagreed after the proofs came to them; And those will have a great torment.
And be not like those who separated, and disagreed after clear evidences had come to them; and these are they that will have a grievous chastisement. On the Day when some faces will turn while some faces will turn black! Then as to those whose faces turn black (will be said) : ' Did you disbelieve after your believing ? Taste, then, the chastisement for that you were disbelieving !
Do not follow the example of those who became divided and fell into conflict with one another after clear proof had come to them. For these there will be grievous suffering,
Be not like those who separated and differed after the clear proofs of Truth had come to them. For such there is an awful doom since they cause divisions instead of unity
And be not like those who became divided and disagreed after clear arguments had come to them, and these it is that shall have a grievous chastisement
And be not like those who became divided and who disagreed among themselves after clear proofs had come to them. And it is they for whom there shall be grievous punishment
And be not like those who became divided and differed after the clear proofs had come to them. And it is they who shall have a great punishmen
Do not be like those who are divided among themselves and fall into disputes after receiving clear Signs: For them is a dreadful Penalty—
Don’t be like those who split and disagreed after receiving clear proofs. For them is a severe punishment.
And do not be like those who separated and disputed after the clear proofs came to them; for them is a great punishment
And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment
And do not be like those who separated and disagreed after the clear proofs came to them; And those for them is great punishment,
Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,
Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,
یَوۡمَ تَبۡیَضُّ وُجُوهࣱ وَتَسۡوَدُّ وُجُوهࣱۚ فَأَمَّا ٱلَّذِینَ ٱسۡوَدَّتۡ وُجُوهُهُمۡ أَكَفَرۡتُم بَعۡدَ إِیمَـٰنِكُمۡ فَذُوقُوا۟ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ ١٠٦
On the Day when some faces brighten and others darken, it will be said to those with darkened faces, ‘How could you reject your faith after believing? Taste the torment for doing so,’
On the Day (of Resurrection) some faces will be brightened and some faces will be blackened. As for those with blackened faces (it will be said): “Did you disbelieve after your faith? Then taste the punishment (in hell) for your disbelief.”
On a day whereon faces become whitened and faces become blackened. Then as for those whose faces shall have become blackened: disbelieved ye after your profession of belief! taste the torment for that ye have been disbelieving
On the Day when some faces would be bright, and some others will be black (with despair), those with black faces (will be told): "Having come to the faith you denied it; now taste therefore the penalty for you disbelieved."
During that period, some faces (forms of consciousness) will shine (with the light of the Truth) and some faces will darken (with the darkness of the ego)... Those with darkened faces (will be told): “You fell into denial after you believed! Experience the suffering brought forth by your being because of your denial of the reality.”
on the Day when faces are whitened and faces are blackened. As for those whose faces are blackened: ´What! Did you become kafir after having had iman? Taste the punishment for your kufr!´
on the day when [some] faces will turn white and [some] faces will turn black. As for those whose faces turn black [it will be said to them], ‘Did you disbelieve after your faith? So taste the punishment because of what you used to disbelieve.’
On the Day when some faces turn bright and some faces turn dark: and as to those whose faces have turned dark (they will be told): "What, did you disbelieve after having believed? Taste, then, the punishment because you used to follow the way of unbelief!"
On the day when some faces shall be lit up by happiness and some faces shall be clouded because of sorrow. (It will be said to) those whose faces are clouded, `Is it not (true) that you disbelieved after your belief? Taste now, the punishment because you disbelieved.
the day when some faces are blackened, and some faces whitened. As for those whose faces are blackened -- 'Did you disbelieve after you had believed? Then taste the chastisement for that you disbelieved!
On a day when some faces become white (and are honored) and some faces become black (and are dishonored), as for those whose faces turn black (they will be told:) “Did you disbelieve after your belief? So, taste the punishment because of what you used to disbelieve.”
On the Day that some faces will be bright (and glowing with joy) and some faces dark (out of sorrow), the laters will be said: “Do you remember to have chosen the disbelief after the belief? Suffer then the punishment of your choice.”
That day some faces will be white, and some faces will be black. To those whose faces will be black will be said, “Did you disbelieve in it after accepting it? Then taste the penalty for rejecting faith.
on a day when some faces are whitened and some faces are blackened. So as for those whose faces were blackened: “Did you deny after having attained faith?” Then taste the punishment on account of what you used to deny.
on the day when faces shall be whitened and faces shall be blackened. As for those whose faces are blackened,- 'Did ye misbelieve after your faith, then taste the torment for your misbelief!
On the Day (of Resurrection) when some faces will be shining and some faces black; so, (to) those whose faces are blackened, “What! You disbelieved after you had accepted faith! Therefore now taste the punishment, the result of your disbelief.”
A day when some faces will turn bright and some faces will turn dark. As for those whose faces have darkened [it will be said unto them], “Have you disbelieved after your belief? Then taste the punishment for that you used to disbelieve.”
On the day of resurrection some faces shall become white, and other faces shall become black. And unto them whose faces shall become black, God will say, have ye returned unto your unbelief, after ye had believed? Therefore taste the punishment, for that ye have been unbelievers
On the day when faces shall be whitened and faces shall be blackened. As for those whose faces are blackened, - "Did you disbelieve after your faith, then taste the torment for your disbelief."
The Day when faces will be whitened and faces blackened. To those whose faces have become blackened it will be said: 'Did you disbelieve after you had believed? Then taste the punishment for that you disbelieved!
On THE DAY when faces shall turn white, and faces shall turn black! And as to those whose faces shall have turned black ". . . .What! after your belief have ye become infidels? Taste then the chastisement, for that ye have been unbelievers."
The Day (some) faces attain brightness and (some) faces become dark; then as those people — their faces became dark, (will be questioned): “Did you reject Faith after (attaining) your Belief? Then taste the punishment of what you had been rejecting and denying
on a Day when faces will brighten and faces will cloud over. As for those whose faces cloud over: Disbelieve you after your belief? Then experience the punishment for what you had been ungrateful.
One day [Day of Judgment] some faces will brighten, and some faces will darken. To those whose faces are dark: “Did you reject faith after having accepted it? Now suffer the torment for your disbelief.”
On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): "Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith."
On the Day when some faces will turn bright and ther faces will turn dark. Those whose faces have turned dark will be told: ´Did you fall into unbelief after you had been blessed with belief? Taste, then, chastisement for your unbelief
On the day when (some) faces turn white and (some) faces turn black. Then as to those whose faces are black: Did you disbelieve after your belief? So taste the chastisement because you disbelieved
On the day when (some) faces will be white while (other) faces will be black, then as for those whose faces will be black, (it will be said), "Did you become infidels after your belief ? Then taste the punishment because you did not believe."
That Daysome faces will brighten, and some faces will darken. Then those with darkened faces will be told, "Did you suppress the Truth after you had come to know the Truth!? Taste then the punishment since you suppressed the Truth!"
On the Day when many faces will be bright and many others will be dark, the ones with dark faces (will be asked): ‘Did you reject faith after you had believed? So taste the torment for the disbelief you had been committing.
The Day on which faces will be whitened and faces will be blackened; as for those whose faces will be blackened: "Did you reject after believing Taste the retribution for what you rejected."
The Day on which faces will be lightened and faces will be darkened; as for those whose faces will be darkened: "Did you reject after believing? Taste the retribution for what you rejected."
The Day on which faces will be lightened and faces will be darkened; as for those whose faces will be darkened: "Did you reject after believing? Taste the retribution for what you rejected."
A day (when) faces whiten and faces blacken, so but whose faces blackened, (will be told): "Did you disbelieve after your faith/belief? So taste/experience the torture because (of) what you were disbelieving."
on the Day [of Judgment] when some faces will shine [with happiness] and some faces will be dark [with grief]. And as for those with faces darkened, [they shall be told:] "Did you deny the truth after having attained to faith? Taste, then, this suffering for having denied the truth!"
The Day when (some) faces are whitened, and (some) faces blackened. Then, as for the ones whose faces are blackened- "Did you disbelieve after your belief? Then taste the torment for that you disbelieved."
On the Day when (some) faces will be whitened and (some) faces will be blackened; and as for those whose faces have been blackened, it will be said unto them: Disbelieved ye after your (profession of) belief? Then taste the punishment for that ye disbelieved
On the day when some faces will become white and others black, God will ask the people with the faces which have become black, "Why did you give up your faith? Now suffer the torment for your disbelief"
on a day when some faces shall turn bright, and some faces shall turn dark. As for those whose faces turn dark, (they shall be questioned): .Did you disbelieve after you had accepted the Faith? Now taste the punishment, because you used to disbelieve
There will be a ‘Day’ when some faces will turn white and some faces will turn black. As for those whose faces have turned back, (it will be said unto them): “Did you renounce your Faith? Therefore, taste the chastisement as an outcome of your constant refusal to accept Islamic monotheism."
That day, some faces would be bright (and radiant with joy), and some faces would be darkened (and grim with grief). Those with darkened faces (will be told), "Aren´t you those who rejected (the truth) after having believed (at first)? Now taste the torment! (It is) the result of your rejection."
(Beware of) a day when some faces will be whitened, and some faces blackened: Those whose faces will be blackened (will be asked): “Did you renounce your Faith after embracing it?. Then taste the chastisement for your persistent and purposeful denial of the Truth."
This shall be on the day when countenances speak different languages; some being effulgent with splendour and bright light, beaming with joy and hope while others are dark and gloomy. Rebuked for want of faith, they shall be told: "How could you deny Allah after you have recognized Him. You have well deserved to be put to the torment in requital of infidelity"
on a day when some faces will be bright whilst others will be gloomy. As for those whose faces are gloomy, they will be asked, “Did you disbelieve after having believed? So taste the punishment for your disbelief!”
On that Day some faces will be bright while others gloomy. To the gloomy-faced it will be said, “Did you disbelieve after having believed? So taste the punishment for your disbelief.”
On the day when faces will be whitened and faces will be blackened. As for those whose faces will be blackened: Did you reject (the truth) after your belief? Then taste the punishment on account of your rejection.
on the day when some faces will be bright with joy and others blackened. The black-faced will be asked: ‘Did you recant after embracing the true Faith? Taste then the scourge, for you were unbelievers!‘
The day will come when some faces will be brightened (with joy), while other faces will be darkened (with misery). As for those whose faces are darkened, they will be asked, "Did you not disbelieve after believing? Therefore, suffer the retribution for your disbelief."
On the Day [of Judgment] when some faces are bright [with hope] while others are dark [with despair]. Those whose faces are darkened will be asked "Have you denied God's Truth after believing? Then experience the punishment for your unbelief."
On the Day [of Judgment] when some faces are bright [with hope] while others are dark [with despair]. Those whose faces are darkened will be asked, “Have you denied God’s Truth after believing? Then experience the punishment for your unbelief.”
On a day when faces will be whitened, and faces will be blackened. So, for those whose faces are blackened: “Did you disbelieve after your faith?” So, taste the torment with what you were disbelieving.
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on the day when some faces will shine with happiness and some faces will be blackened. Those whose faces are blackened [shall be told]: “Did you disbelieve after having embraced the faith? Taste, then, this suffering for having sunk into disbelief.â€
On the Day, the faces of those who convey the Word of Allah clearly, will be lit up by the Light, and the faces of those who becloud the Light with their sectarian beliefs, shall be portraits of gloom. This is because choosing a sect in DEEN is tantamount to disbelief. So taste a befitting chastisement for your disbelief
On the day when (some) faces shall turn white and (some) faces shall turn black; then as to those whose faces turn black: Did you disbelieve after your believing? Taste therefore the chastisement because you disbelieved
On the day when some faces shall be white, and some faces shall be black. As for those whose faces will be black, it will be said to them: `Did you disbelieve after believing? Taste then the punishment because you disbelieved.
on the Day when faces whiten and faces blacken. As for those whose faces blacken, “Did you disbelieve after having believed? Then taste the punishment for having disbelieved.
On the Day when some faces will be (bright with joy) white and some faces will be (in gloom of) black: To those whose faces will be black, (will be said): "Did you reject Faith after accepting it? Taste then the Penalty for rejecting Faith."
On the Day when some faces brighten, and others darken. To those whose faces have darkened: “Did you disbelieve after having faith? So taste the punishment for your disbelief.”
On the Day when some faces will be whitened, and some faces will be blackened. As for those whose faces are blackened: 'Did you disbelieve after your belief?' Then taste the punishment for having disbelieved
On the Day [some] faces will turn white and [some] faces will turn black. As for those whose faces turn black, [to them it will be said], "Did you disbelieve after your belief? Then taste the punishment for what you used to reject."
On the day faces shall be whitened and faces shall be blackened. As for those whose faces are blackened, 'Did you disbelieve after your faith, then taste the punishment because you disbelieved.'
On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): "Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith."
On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): "Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith."
وَأَمَّا ٱلَّذِینَ ٱبۡیَضَّتۡ وُجُوهُهُمۡ فَفِی رَحۡمَةِ ٱللَّهِۖ هُمۡ فِیهَا خَـٰلِدُونَ ١٠٧
but those with brightened faces will be in God’s grace, there to remain
As for those with brightened faces, they will be in the Mercy of Allah (Paradise); they will abide in it forever.
And as for those whose faces shall have become whitened-- they shall be in Allah's mercy; therein they shall be abiders
And those with bright faces shall be under God's grace and enjoy it for ever
But those whose faces shine (as the result of their comprehension of their essence), they will be in the grace of Allah... They will abide therein eternally.
As for those whose faces are whitened, they are in Allah´s mercy, remaining in it timelessly, for ever.
But as for those whose faces become white, they shall dwell in Allah’s mercy, and they will remain in it [forever]
As for those whose faces have turned bright, they are (embraced) in God’s mercy, therein abiding forever
And as for those whose faces shall be lit up, they shall come under the mercy of Allah, and in it they shall abide for ever
But as for those whose faces are whitened, they shall be in God's mercy, therein dwelling forever
And as for those whose faces turn white, they will be in God’s mercy, remaining in it forever.
[On the contrary,] Those whose face will be lit up, they will be in the [kingdom of] God’s mercy and will live there forever
But those whose faces will be white, they will be in God's mercy. They will dwell therein forever
And as for those whose faces were whitened— (they are) in Allah’s mercy; therein they abide.
But as for those whose faces are whitened, they are in God's mercy, and they shall dwell therein for aye
And those whose faces will be shining, are in the mercy of Allah; they will abide in it forever
And as for those whose faces have turned bright, then they will be in the mercy of Allah to abide therein forever.
But they whose faces shall become white shall be in the mercy of God, therein shall they remain for ever
But as for those whose faces are whitened, in Allah´s mercy they shall dwell forever
As for those whose faces will be whitened, they shall be in the Mercy of Allah for ever
And as to those whose faces shall have become white, they shall be within the mercy of God: therein shall they abide for ever
Then as those people — their faces become bright, so (they will be) in Allah’s mercy. They will abide therein
And as for those whose faces brightened, they are in the mercy of God. They, ones who will dwell in it forever.
Those whose faces are bright, however, will live within Allah’s mercy eternally.
But those whose faces will be (lit with) white,- they will be in (the light of) Allah's mercy: therein to dwell (for ever).
And those whose faces have turned bright, they will be in the mercy of Allah, and therein they shall abide
And as to those whose faces are white, they shall be in Allah’s mercy. Therein they shall abide
And as for those whose faces will be white, then they will be the persons who will stay in the mercy of Allah.
And those with brightened faces will be under Allah's mercy and grace. They will dwell therein for ever
But those with (glittering) white faces will be in Allah’s mercy. Therein will they live forever
As for those whose faces are whitened, they are in God's mercy, in it they abide eternally
As for those whose faces will be lightened, they are in the mercy of God, in it they abide.
As for those whose faces will be lightened, they are in the mercy of God, in it they abide.
And but those whose faces whitened, so in God's mercy, they are in it immortally/eternally
But as for those with faces shining, they shall be within God's grace, therein to abide
And as for the ones whose faces are whitened, they will be in the mercy of Allah, they are therein eternally (abiding)
And as for those whose faces have been whitened, in the mercy of Allah they dwell for ever
The people whose faces have become white will enjoy the mercy of God with which they will live forever
As for those whose faces turn bright, they will rest in Allah‘s mercy. They will live there forever
But, as for the those whose faces have turned white will relish in clemency of Allâh. They will remain therein forever.
While those with bright faces would abide in the mercy of Allah forever
But those whose faces will be whitened will be in Allâh’s Mercy- abiding therein.
Whereas those whose countenances are expressive of joy and hope shall be the recipients of Allah’s blessings; they shall be beset with Allah’s infinite mercy
Those whose faces shine joyfully will be in Allah’s care, where they will remain forever.
As for the bright-faced, they will be in Allah’s mercy, where they will remain forever.
As for those whose faces will be whitened, they are in the mercy of Allah in which they remain.
As for those whose faces will be bright, in God‘s mercy shall they abide for ever
As for those whose faces are brightened, they will rejoice in GOD's mercy; they abide therein forever.
As for those whose faces were bright, they will live eternally in God's mercy.
As for those whose faces were bright, they will live eternally in God’s mercy.
And for those whose faces are whitened: so, they are in Allah’s mercy; they are therein immortals.
And as to those whose faces will turn white, they shall be in the Mercy of Allah; wherein shall they abide forever
Those with shining faces shall be in God's grace; they abide there for ever.
Those whose faces lit up shall dwell in the Grace of Allah, eternally
And as to those whose faces turn white, they shall be in Allah's mercy; in it they shall-abide
And as for those whose faces will be white, they will be in the mercy of ALLAH; therein will they abide
And as for those whose faces whiten, they will be in the Mercy of God, abiding therein
And those whose faces that will be (bright with joy) white, — They will be in (the light of) Allah’s Mercy: To live in there (forever)
Those with bright faces will be in God’s mercy, forever.
But as for those whose faces are whitened: they are in God's mercy, remaining in it forever
But as for those whose faces will turn white, [they will be] within the mercy of Allah . They will abide therein eternally
And as for those whose faces are whitened, then in God's mercy, they shall dwell therein forever.
But those whose faces will be (lit with) white,- they will be in (the light of) God's mercy: therein to dwell (for ever)
But those whose faces will be (lit with) white,- they will be in (the light of) Allah's mercy: therein to dwell (for ever)
تِلۡكَ ءَایَـٰتُ ٱللَّهِ نَتۡلُوهَا عَلَیۡكَ بِٱلۡحَقِّۗ وَمَا ٱللَّهُ یُرِیدُ ظُلۡمࣰا لِّلۡعَـٰلَمِینَ ١٠٨
These are God’s revelations: We recite them to you [Prophet] with the Truth. God does not will injustice for His creatures
These are the Verses of Allah, We recite them to you (O Muhammad) in truth, and Allah does not desire injustice to the worlds.
These are revelations of Allah; We rehearse them unto thee with truth, and Allah intendeth not wrong unto the worlds
These are the commandments of God We recite to you verily; God does not wish injustice to the creatures of the world
These are the signs of Allah, we make you recite them in Truth. Allah does not wish wrong upon the worlds.
These are Allah´s Signs which We recite to you with truth. Allah desires no wrong for any being.
These are the signs of Allah which We recite to you in truth, and Allah does not desire any wrong for the creatures
These are God’s Revelations: We recite them to you in truth, and God wills not any wrong to the world’s people
Such are the revelations of Allah comprising the truth. We rehearse them to you. And Allah means no injustice to (any of His) creatures
These are the signs of God We recite to thee in truth, and God desires not any injustice to living beings
These are God’s signs that We read them to you in truth, and God does not want any injustice for any being.
These are the words of God revealed to you in truth; God does not mean any injustice to none of His creatures
These are the signs of God. We rehearse them to you in truth, and God wills no injustice to any of His creatures
Those are the signs of Allah; We read them to yousg in truth. And Allah wants no injustice for (all creatures) of all realms.
These are the signs of God. We recite them to you in truth, for God desires not wrong unto the worlds
These are the verses of Allah, which We recite to you (O dear Prophet Mohammed - peace and blessings be upon him), with truth; and Allah does not wish any injustice to the creation
Those are the signs of Allah We rehearse them unto you by the truth. And Allah does not intend any wrong for the peoples.
These are the signs of God: We recite them unto thee with truth. God will not deal unjustly with his creatures
These are the revelations of Allah. We recite them to you in truth, for Allah desires not injustice unto the worlds (or His creatures)
Such are the verses of Allah, We recite them to you with truth. Allah does not want injustice for the worlds
These are the signs of God: we recite them to thee in truth: And God willeth not injustice to mankind
These are the Verses of Allah: We reproduce them to you in original. And Allah desires not injustice to the worlds
These are the signs of God. We recount them to thee in Truth. And God wants not injustice in the worlds.
These are the signs of Allah. We convey them to you in truth. Allah intends no injustice to any of His creations.
These are the Signs of Allah. We rehearse them to thee in Truth: And Allah means no injustice to any of His creatures.
These are the mes sages of Allah which We recite to you in truth, and Allah desires no wrong to the people of the world
These are the messages of Allah which We recite to thee with truth. And Allah desires no injustice to (His) creatures
Those are the statements of Allah which we read to you correctly, and Allah does not intend injustice to the worlds.
These are Allah's Verses/signs. We recite them over to you in Truth. And Allah means no oppression or injustice to the worldsh
These are the Revelations of Allah which We recite to you with truth. And Allah intends no injustice to mankind
These are God's revelations, We recite them to you with truth. God does not want wickedness for the worlds
These are the revelations of God, We recite them to you with the truth. God does not want wickedness for the worlds.
These are the revelations of God, We recite them to you with the truth. God does not want wickedness for the worlds.
Those are God's signs/verses/evidences, We read/recite it on you with the truth , and God does not want injustice/oppression to the creations altogether/(universes)
These are God's messages: We convey them unto thee, setting forth the truth, since God wills no wrong to His creation
Those are the ayat (i.e., signs or verses) of Allah; We recite them to you with the Truth; and in no way does Allah will injustice to the worlds
These are revelations of Allah. We recite them unto thee in truth. Allah willeth no injustice to (His) creatures
Such are God's revelations which We explain to you, (Muhammad), for a genuine purpose. God does not want injustice for any of His creatures
These are the verses of Allah We recite to you with all veracity. Allah does not intend to do injustice to (anyone in) the worlds
These are the (Holy) ‘Verses’ of Allâh. We recite them to you, (O’ Muhammad), in truth. Allâh does not intend to do injustice to (His) creatures.
We recite to you these revelations of Allah with the (absolute) truth. Allah does not want to be unjust to (anyone in) the universe
These Qur’ānic Verses We recite to you in truth are the Word of Allâh. And Allah desires no injustice to His creatures.
These are Allah’s revelations O Muhammad, We narrate them to you in truth, and it has never been Allah’s purpose to exercise injustice to people
These truly are Allah’s verses that We recite to you, and Allah does not want to be unjust to His creation.
These are Allah’s revelations We recite to you ˹O Prophet˺ in truth. And Allah desires no injustice to ˹His˺ creation.
Those are the signs of Allah which We recite to you in truth, and Allah does not will oppression for the worlds.
Such are God‘s revelations; We recite them to you in Truth. God desires no injustice to mankind
These are GOD's revelations; we recite them to you, truthfully. GOD does not wish any hardship for the people.
These are God's revelations which we recite to you in Truth. God does not desire injustice for people.
These are God’s revelations which we recite to you in Truth. God does not desire injustice for people.
These are Allah’s verses. We recite them upon you with the right. And Allah doesn’t want oppression for the worlds.
These are the verses of Allah which We recite unto? you in Truth; And Allah does not intend any injustice to the worlds
These are revelations of God. We recite them to you in truth. God wills no injustice to His creatures.
The Rules given in these Revelations determine the Rise and Fall of nations. This is the Rock Solid Truth. Allah has revealed these Rules because He Wills no injustice in the Worlds, and Wills not that the humans get caught off guard
These are the communications of Allah which We recite to you with truth, and Allah does not desire any injustice to the creatures
These are the Signs of ALLAH, comprising the Truth. WE rehearse them to thee and ALLAH desires not any injustice to HIS creatures
These are God’s signs which We recite unto thee in truth, and God desires no wrong for the worlds
These are the Signs of Allah: We recite them to you in Truth: And Allah does not mean injustice to any of His creatures
These are God’s revelations that We convey to you in truth. And God wants no injustice to the worlds.
These are the revelations of God. We recite them to you in truth. God desires no injustice for mankind
These are the verses of Allah . We recite them to you, [O Muhammad], in truth; and Allah wants no injustice to the worlds
Those are the signs of God. We recite them to you in truth, and God does not desire injustice to the worlds.
These are the Signs of God: We rehearse them to thee in Truth: And God means no injustice to any of His creatures
These are the Signs of Allah: We rehearse them to thee in Truth: And Allah means no injustice to any of His creatures
وَلِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ ١٠٩
Everything in the heavens and earth belongs to God; it is to Him that all things return
And to Allah belongs all that is in the heavens and all that is in the earth, and all the matters go back (for decision) to Allah.
Allah's is whatsoever is in the heavens and in the earth; and unto Allah shall be committed all affairs
For to God belongs all that is in the heavens and the earth, and to God do all things return
Whatever is in the heavens and the earth, all of it belongs to Allah (they exist and subsist with His Names). All will return to Allah (a time will come when everything will see its essential reality, and those who fail to evaluate this will burn)!
Everything in the heavens and everything in the earth belongs to Allah. All matters return to Allah.
To Allah belongs whatever is in the heavens and whatever is in the earth, and to Allah all matters are returned
(How could that be so, seeing that) to God belongs whatever is in the heavens and on the earth, and to God are all matters ultimately referred, (and whatever He wills occurs)
And to Allah belongs whatsoever is in the heavens and whatsoever is in the earth, and all matters stand referred to Allah
To God belongs all that is in the heavens and in the earth, and unto Him all matters are returned
Everything in the skies and on the earth belongs to God, and all affairs are returned to God.
Whatever there is in the heavens and the earth belongs to God and eventually they will all return to Him
To God belongs all that is in the heavens and on earth, and to Him do all questions go back
Thus, to Allah belongs whatever is in the heavens and whatever is in the earth, and to Allah all matters are returned.
God's is what is in the heavens and what is in the earth, and unto God affairs return
And to Allah only belongs all whatever is in the heavens and all whatever is in the earth; and towards Allah only is the return of all matters
And for Allah is all that is in the heavens and all that is in the earth and unto Allah all the matters will be returned.
And to God belongeth whatever is in heaven and on earth; and to God shall all things return
Allah´s is what is in the heavens and what is in the earth, and unto Allah do all affairs return
To Allah belongs all that is in the heavens and the earth. To Him all matters shall return
Whatever is in the Heavens, and whatever is on the Earth, is God's. And to God shall all things return
And to Allah belongs whatever is in the heavens and whatever is in the earth. And to Allah, matters are returned (for decision)
And to God belongs whatever is in the heavens and whatever is in and on the earth. To God all commands are returned.
To Allah belongs all that is of Heaven and Earth. All things will return to Allah.
To Allah belongs all that is in the heavens and on earth: To Allah matters return.
To Allah belongs all that is in the heavens and the earth, and to Allah are all matters referred for decision
And to Allah belongs whatever is in the heavens and whatever is in the earth. And to Allah are all affairs returned
And whatever is in the skies and whatever is in the earth is Allah's, and (all) the affairs are returned to Allah.
And to Allah belongs all that is in the heavens and in the earth. And to Allah, the matters return.
And whatever exists in the heavens and the earth belongs to Allah alone. And to Allah will all matters be returned
And to God is all that is in heavens and in the Earth; and to God the events will be returned
And to God is all that is in the heavens and the earth; and to God all matters are returned.
And to God is all that is in the heavens and the earth; and to God all matters are returned.
And for God, what (is) in the skies/space and what (is) in the earth/Planet Earth, and to God return the matters/affairs
And unto God belongs all that is in the heavens and all that is on earth; and all things go back to God [as their source]
And to Allah (belongs) whatever is in the heavens and whatever is in the earth; and to Allah all Commands are returned
Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth; and unto Allah all things are returned
To God belongs all that is in the heavens and the earth and to Him do all things return
To Allah belongs what is in the heavens and what is in the earth. To Allah all matters are returned
Unto Allâh belongs whatever is in the heavens and whatever is on the earth. Unto Allâh, all matters are returned.
To Allah belongs everything in the heavens, and on earth. All matters are referred to Allah for decisions
Unto Allâh belongs whatsoever is in the heavens and whatsoever is on the earth, and to Him all matters are returned.
To Allah belong all that is in the Heavens and all that is on Earth, and to Allah, the Ultimate Authority, are committed and submitted all matters and all affairs for consideration, decision and execution here and in the Hereafter
All things in the Heavens and on Earth belong to Allah, and He determines the outcome of all things
To Allah ˹alone˺ belongs whatever is in the heavens and whatever is on the earth. And to Allah ˹all˺ matters will be returned ˹for judgment˺.
And to Allah belongs whatever is in the heavens and what is on earth, and to Allah return all things.
His is all that the heavens and the earth contain. To God shall all things return
To GOD belongs everything in the heavens and everything on earth, and all matters are controlled by GOD.
Everything in the heavens and on earth belongs to God, and all things will return to Him.
Everything in the heavens and on Earth belongs to God, and all things will return to Him.
And for Allah whatever is in the skies and whatever is on the earth, and to Allah all the matters are returned.
And whatever is in the heavens and whatever is in the earth belongs to Allah, and all affairs will be returned unto Allah
To God belongs all that is in the heavens and all that is on earth; to Him shall all things return.
Unto Allah belong all things in the Highs and all things in the Lows. You can see that His Laws govern the heavens and the earth. All things are moving and evolving towards what they are meant to be and all things go back to Allah as their Source
And whatever is in the heavens and whatever is in the earth is Allah's; and to Allah all things retur
And to ALLAH belongs whatever is in the heavens and what ever is in the earth, and to ALLAH shall all affairs be returned for decision
Unto God belongs whatsoever is in the heavens and whatsoever is on the earth, and unto God are all matters returned
To Allah belongs all that is in the heavens and on the earth: To Him do all matters go back (for the final decision)
Everything in the heavens and on earth belongs to God, and to God all matters are returned.
To God belongs everything in the heavens and everything on earth, and to God all events are referred
To Allah belongs whatever is in the heavens and whatever is on the earth. And to Allah will [all] matters be returned
God's is what is in the heavens and what is in the earth, and unto God affairs return.
To God belongs all that is in the heavens and on earth: To Him do all questions go back (for decision)
To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision)
12
Relations of Jews with Muslims
كُنتُمۡ خَیۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ تَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَتَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَتُؤۡمِنُونَ بِٱللَّهِۗ وَلَوۡ ءَامَنَ أَهۡلُ ٱلۡكِتَـٰبِ لَكَانَ خَیۡرࣰا لَّهُمۚ مِّنۡهُمُ ٱلۡمُؤۡمِنُونَ وَأَكۡثَرُهُمُ ٱلۡفَـٰسِقُونَ ١١٠
[Believers], you are the best community singled out for people: you order what is right, forbid what is wrong, and believe in God. If the People of the Book had also believed, it would have been better for them. For although some of them do believe, most of them are lawbreakers
You are the best people raised for mankind. You command the good, forbid the evil, and you believe in Allah. And had people of the Scripture believed, it would have been better for them; some of them are believers, but most of them are transgressors.
O Ye are the best community sent forth unto mankind; ye command that which is reputable and ye prevent that which is disreputable. and ye believe in Allah If the people of the Book believe, surely it were better for them. Of them are believers, and most of them are transgressors
Of all the communities raised among men you are the best, enjoining the good, forbidding the wrong, and believing in God. If the people of the Book had come to believe it was best for them; but only some believe, and transgressors are many
You are the best community from among mankind. You judge with the Truth and reality, you advise abstinence from things that are contrary to religion, and you believe in Allah with the comprehension that your essence comprises the Names. Had those to whom the knowledge of reality was given (the People of the Book) also believed, it would have been good for them. Some are people of faith, but the majority are deniers of the reality.
You are the best nation ever to be produced before mankind. You enjoin the right, forbid the wrong and have iman in Allah. If the People of the Book were to have iman, it would be better for them. Some of them are muminun but most of them are deviators.
You are the best nation [ever] brought forth for mankind: you bid what is right and forbid what is wrong, and have faith in Allah. And if the People of the Book had believed, it would have been better for them. Among them [some] are faithful, but most of them are transgressors
(O Community of Muhammad!) You are the best community ever brought forth for (the good of) humankind, enjoining and actively promoting what is right and good and forbidding and trying to prevent the evil, and (this you do because) you believe in God. If only the People of the Book believed (as you do), this would be sheer good for them. Among them there are believers, but most of them are transgressors
You are the noblest people raised up for the good of mankind. You enjoin equity and forbid evil, and you believe truly in Allah. Had the people of the Scripture (also) believed, it would surely have been best for them. Some of them are believers, yet most of them are disobedient
You are the best nation ever brought forth to men, bidding to honour, and forbidding dishonour, and believing in God. Had the People of the Book believed, it were better for them; some of them are believers, but the most of them are ungodly
You (believers) are the best group that is brought out for people, instructing to the acceptable (and right) and prohibiting from the unacceptable (and wrong), and believing in God. And if people of the book had believed, it would have been better for them, some of them are believers while most of them are disobedient.
You (Mohammad and his followers) are the best community ever appeared among the mankind as you invite people to do good, forbid them of evil deeds and believe in God. If the people of the Scripture would also believe in God, it would be good for them. Some of them believe but most of them are the sinners
You are the best of communities evolved for humanity, advocating for what is right, protesting against what is wrong, and believing in God. If only the people of the Book had faith, it would be best for them. Among them are some who have faith, but many of them are transgressors
You have been the best community that was ever brought forth for mankind: you command to what is fair and forbid what is deplorable and believe in Allah. For had the People of the Scripture believed, it would have been better for them. Some of them are believers, but most of them are defiantly disobedient.
Ye were the best of nations brought forth unto man. Ye bid what is reasonable, and forbid what is wrong, believing in God. Had the people of the Book believed, it would have been better for them. There are believers among them, though most of them are sinners
You are the best among all the nations that were raised among mankind - you enjoin good deeds and forbid immorality and you believe in Allah; and if the People given the Book(s) believed it would be better for them; some of them are believers (Muslims) and most of them are disbelievers. (The best Ummah is that of Prophet Mohammed - peace and blessings be upon him.
You indeed are best nation brought forth for the mankind, you continue to command unto the kindness and you continue to forbid from the wickedness and you continue to believe in Allah. And had the people of scripture believed it would surely have been better for them. Among them are the believers but most of them are the renegades.
Ye are the best nation that hath been raised up unto mankind: Ye command that which is just, and ye forbid that which is unjust, and ye believe in God. And if they who have recieved the scriptures had believed, it had surely been the better for them: There are believers among them, but the greater part of them are transgressors
You were the best of nations brought forth unto man. You bid what is reasonable, and forbid what is inappropriate (indecent, wrong), believing in Allah. Had the people of the Book believed, it would have been better for them. There are believers among th
You are the best nation ever to be brought forth for people. You order honor and forbid dishonor, and you believe in Allah. Had the People of the Book believed, it would have surely been better for them. Some of them are believers, but most of them are evildoers
Ye are the best folk that hath been raised up unto mankind. Ye enjoin the Just, and ye forbid the Evil, and ye believe in God: And if the people of the Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse
You are the best ummah raised up for mankind. You shall enjoin Al-Ma’ruf and you shall forbid against Al-Munkar; and you shall Believe in Allah. And had the people of Al-Kitab Believed (in Al-Kitab) it would have been better for them. Among them are Believers but most of them are Al-Fasiqun
You had been the best community that was brought out for humanity. You command to that which is honorable and prohibit that which is unlawful and believe in God. And if the People of the Book believed, it would have been better for them. Some of them are the ones who believe, but most of them are the ones who disobey.
You [who are truly surrendered to God’s will] are the best people evolved from humanity. You promote what is righteous and prohibit what is evil and believe in Allah. If only [all] the people of the Book had faith, it would be better for them. Among (the people of the Book) are some who [truly] have faith, but many of them are wretched sinners.
Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors.
You are now the best people brought forth for (the guidance and reform of) mankind. You enjoin what is right and forbid what is wrong and believe in Allah. Had the People of the Book believed it were better for them. Some of them are believers but most of them are transgressors
You are the best nation raised up for men: you enjoin good and forbid evil and you believe in Allah. And if the People of the Book had believed, it would have been better for them. Some of them are believers but most of them are transgressors
You are the best community raised for humanity. You enjoin that which is recognised (as good) and forbid that which is not recognised (as good) and you believe in Allah; and had the owners of the book (too) believed, it would have been better for them, among them there are believers, but most of them are transgressors.
You are a better people, picked up for mankind, to enjoin what is right and to forbid what is wrong, and to believe in Allah. And had the People of the Book believed, it would certainly be better for them. Among them are some who believe, but most of them are dissolute.
You are the best community brought forth for (the guidance of) mankind: you enjoin righteousness, forbid evil and believe in Allah. Had the People of the Book also embraced faith, that would certainly have been in their favour. There are some amongst them who believe, whilst the majority of them are disobedient
You were the best nation that emerged for the people, you ordered towards kindness and deterred from evil, and believed in God. If the people of the Scripture believed it would have been better for them; from amongst them are believers, but most remain wicked
You were the best nation that emerged for the people, you ordered kindness and prohibited vice, and believed in God. If the people of the Book believed it would have been better for them; from among them are the believers, but the majority are the wicked.
You were the best nation that emerged for the people, you advocated for good and prohibited vice, and believed in God. If the people of the Book believed it would have been better for them; from among them are the believers, but the majority are the wicked.
You were (the) best nation , brought out to the people, you order/command with the kindness/known , and you forbid/prevent from the awfulness/obscenity , and you believe with God, and if The Book's people believed, (it) would have been/would be best for them, from them (are) the believing/believers, and most of them (are) the debauchers
YOU ARE indeed the best community that has ever been brought forth for [the good of] mankind: you enjoin the doing of what is right and forbid the doing of what is wrong, and you believe in God. Now if the followers of earlier revelation had attained to [this kind of] faith, it would have been for their own good; [but only few] among them are believers, while most of them are iniquitous
You have been the most charitable nation brought out to mankind: you command beneficence, and forbid maleficence, and believe in Allah. And if the population of the Book (Or: Family of the Book; i.e., the Jews and Christians) believed, it would indeed have been charitable for them; (some) of them are the believers, and the majority of them are the immoral
Ye are the best community that hath been raised up for mankind. Ye enjoin right conduct and forbid indecency; and ye believe in Allah. And if the People of the Scripture had believed it had been better for them. Some of them are believers; but most of them are evil-livers
You are the best nation that ever existed among humanity. You command people to good and prohibit them from evil, and you believe in God. Had the People of the Book accepted the faith (Islam), it would certainly have been better for them. Some of them have faith, but most of them are evil doers
You are the best ‘Ummah ever raised for mankind. You bid the Fair and forbid the Unfair, and you believe in Allah. If the people of the Book had believed, it would have been better for them. Among them, there are believers, while most of them are sinners
You are the best nation that has been raised up for mankind. You enjoin right conduct, forbid what is wrong and believe in Allâh. If only ‘the people of the Scripture’ had embraced Islam, it would have certainly been better for them. Among them are believers (of unfeigned faith), but most of them are walking in the path of disobedience.
You are indeed the best of people ever brought forth for mankind. You enjoin (virtue and) the right (conduct), and you forbid the wrong (and the indecent). Had the people of the book believed, it would have been for their own good. Some among them are the believers, but most of them are evildoers
You are the best nation that has been raised up for mankind. You enjoin right conduct, forbid what is wrong and believe in (the Absolute Oneness) of Allâh. If only the people of the Book had adhered to Faith, it would have certainly been better for them. Among them are those who live by Faith, but most of them are indulging in personal disobedience extensively without repentance.
You Muslims have been the best people* that have evolved from mankind for mankind. You enjoin equity and you recourse to general principles of justice. You forbid all that is wrongful and obscene and you conform your will to Allah’s blessed will
You are the best community to emerge for humanity, so long as you enjoin the common good, forbid evil and believe in Allah. Had the People of The Book believed, it would be better for them. Some of them believe, but most of them are evildoers.
You are the best community ever raised for humanity—you encourage good, forbid evil, and believe in Allah. Had the People of the Book believed, it would have been better for them. Some of them are faithful, but most are rebellious.
You are the best community brought forth for mankind: you command good conduct and forbid wrongdoing and believe in Allah. If the people of the Book believed, it would have been better for them. Amongst them are believers, but most of them are sinful.
You are the noblest community ever raised up for people. You enjoin justice and forbid the reprehensible and believe in God. Had the People of the Book accepted the Faith, it would surely have been better for them. Some are true believers, but most of them are ungodly
You are the best community ever raised among the people: you advocate righteousness and forbid evil, and you believe in GOD. If the followers of the scripture believed, it would be better for them. Some of them do believe, but the majority of them are wicked.
You are the best community brought forth for the good of mankind, promoting what is right, forbidding what is wrong, and believing in God. If the People of the Book had believed, it would have been better for them. Some of them are believers, but most are defiantly disobedient.
You are the best community brought forth for the good of mankind, promoting what is known to be right, forbidding what is known to be wrong, and believing in God. If the People of the Book had believed, it would have been better for them. Some of them are believers, but most are defiantly disobedient.
You were the best community brought out for the people. you command with the well-known, and prohibit about the denial, and believe in Allah. And if the book's people believed, it would have been goodness for them. Among them are the believers, and most of them are the debauchees
You are the best nations brought forth for (the benefit of) mankind. You enjoin what is right and forbid the wrong and believe in Allah; and if the People of the Book had believed, it would surely have been better for them. Some of them are believers while most of them are transgressors
You are the best community that has ever been raised for mankind; you enjoin the doing of what is right and forbid what is wrong, and you believe in God. Had the people of earlier revelations believed, it would have been for their own good. Few of them are believers, while most of them are evildoers.
Since you have been empowered by the Qur'an, you are the best suited Community that has been raised up for the good of mankind. It is your duty to enjoin the Right and forbid the Wrong, since you accept the Final Word of God as the Criterion (3:4). The Qur'an clearly educates you on the Permanent Moral Value System and decrees authoritatively what the otherwise vague terms of 'right' and 'wrong', and 'good' and 'evil' might mean. Now if the People of the Scripture had attained this kind of belief, it would have been for their own good. But only few among them are believers, while most of them are drifting away from the Truth
You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah; and if the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them are transgressors
You are the best people raised for the good of mankind; you enjoin good and forbid evil and believe in ALLAH. And if the People of the Book had believed, it would have, surely, been better for them. Some of them are believers, but most of them are transgressors
You are the best community brought forth unto mankind, enjoining right, forbidding wrong, and believing in God. And were the People of the Book to believe, that would be better for them. Among them are believers, but most of them are iniquitous
You are the best of Peoples ever, evolved from (Mankind and) for Mankind enjoining what is right, preventing what is wrong, and believing in Allah; And if only the People of the Book had faith, it would be best for them: Among them are some who have faith, but most of them are those who exceed the bound with evil in their minds
You are the best community ever raised among mankind, promoting what’s good, forbidding what’s evil, and you believe in God. If the People of the Scripture had believed, it would’ve been better for them. Among them are believers, but most of them are sinful.
You are the best community that ever emerged for humanity: you advocate what is moral, and forbid what is immoral, and believe in God. Had the People of the Scripture believed, it would have been better for them. Among them are the believers, but most of them are sinners
You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah . If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient
You are the best of nations brought forth for mankind. You bid the good and you forbid from the bad, and believe in God. And if the people of the Book had believed, surely it would have been better for them. There are believers among them, though most of them are disobedient.
Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in God. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors
Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors
لَن یَضُرُّوكُمۡ إِلَّاۤ أَذࣰىۖ وَإِن یُقَـٰتِلُوكُمۡ یُوَلُّوكُمُ ٱلۡأَدۡبَارَ ثُمَّ لَا یُنصَرُونَ ١١١
they will not do you much harm: even if they come out to fight you, they will soon turn tail; they will get no help
They can never harm you except a little (annoyance); if they fight you, they will turn to you the backs, and they will not be helped.
They shall not be able to harm you save with small hurt, and if they fight you, they shall turn upon you their backs; then they shall be succoured not
They will do you no harm but annoyance; and if they fight you they will only turn their backs, then no help will reach them
(They) can give you no harm other than torment. If they fight with you, they will turn their backs on you and flee. No help will be given afterwards.
They will not harm you except with abusive words. If they fight you, they will turn their backs on you. Then they will not be helped.
They will never do you any harm, except for some hurt; and if they fight you, they will turn their backs [to flee], then they will not be helped
They will never be able to harm you except hurting a little (mostly with their tongues). If they fight against you, they will turn their backs in flight; then they will not be helped (to victory over you)
They shall do you no harm except a trifling hurt, and if they fight you, they will show you their backs (and flee), they shall never be helped then
They will not harm you, except a little hurt; and if they fight with you, they will turn on you their backs; then they will not be helped
They will never harm you except annoying (you), and if they fight you, they will turn their backs to you (and run away), and they will not be helped.
They can never seriously harm you. At most they may harm you a little bit. If the war is declared between you, they will turn away and flee. Rest assured that they are helpless (lions made of the straw.
They will do you no harm, except mental anguish. And if they come out to fight you, they will show you their backs, and no help will they get
They do not harm youpl beyond hurtfulness. And if they combat you they will turn around and flee, then they will not be supported.
They shall surely not harm you save a hurt; and if they fight you, they shall show you their backs, then they shall not be helped
They cannot harm you except cause some trouble; and if they fight against you, they will turn their backs on you; then they will not be helped
They will never harm you except for a hurt and if they fight you, they will turn you the backs and then they will not be helped.
They shall not hurt you, unless with a slight hurt; and if they fight against you, they shall turn their backs to you; and they shall not be helped
They shall surely not harm you save a trifle; and if they fight you, they shall show you their backs (flee), then they shall not be helped
They will not harm you except a little hurt. And if they fight against you, they will turn their backs. Then they will not be victorious
They will never inflict on you but a trifling damage; and if they do battle with you, they shall turn their backs to you: then they shall not be succoured
They will definitely do you no harm, barring an injury; and if they battle against you, they will run away from you on their backs, then they will not receive (any) assistance (against you)
They will never injure you but are an annoyance. And if they fight you, they will turn their backs on you. Again, they will not be helped.
They cannot harm you except with slight damage. If they fight you, they will [eventually] retreat. They will not be helped.
They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get.
They will not be able to harm you except for a little hurt, and if they fight against you they will turn their backs (in flight), and then they will not be succoured
They will not harm you save a slight hurt. And if they fight you, they will turn (their) backs to you. Then they will not be helped
They will not harm you except annoying (you), and if they fight with you, they will turn their backs to you, then they will not be helped.
They will cause you no harm, but a trifle. And if they come out to fight you, they will turn their backs to you. Then, no help shall they get
They cannot do you any harm beyond offending; and if they fight you, they will turn their backs upon you; then they will not be helped (as well)
They will not harm you except in being an annoyance, and if they fight you they will turn and flee, then they will not be supported
They will not harm you except in being an annoyance, and if they fight you they will turn and flee, then they will not be supported.
They will not harm you except in being an annoyance, and if they fight you they will turn and flee, then they will not be supported.
They never harm you , except mild harm, and if they fight you, they turn away (from) you, (giving you) the backs/ends, then they do not be given victory
[but] these can never inflict more than a passing hurt on you; and if they fight against you, they will turn their backs upon you [in flight], and will not be succoured
111. They will never harm you except a (little) hurt; and in case they fight you, they will tur n on you their backs; (Literally: their hind parts) thereafter they will not be granted victory
They will not harm you save a trifling hurt, and if they fight against you they will turn and flee. And afterward they will not be helped
They can never harm you beyond annoyance. In a fight, they will turn back in defeat and they will not be helped
They shall never (be able to) cause you any harm except a little hurt. If they fight you, they will turn their backs on you, then they shall not be helped
They will not harm you but a trifling hurt. If it happens that they fight against you, they will turn around and flee, and then they will not be helped.
Except for a petty (and passing) distress, they will never (be able to) harm you (substantially). If they fight against you, they will turn their backs to you (and flee). They will receive no help
They will never be able to harm you except for a trifling annoyance. And if it happens that they come out to fight you, they will flee, then shall they not be helped.
They will not hurt your interests O Mohammad nor will they harm you. They will only be a source of annoyance. If they war against you they will turn tail and seek safety in flight and will not be crowned with victory
They will never do you any major harm even if they were to fight you, they would soon turn their backs and then no one would help them.
They can never inflict harm on you, except a little annoyance. But if they meet you in battle, they will flee and they will have no helpers.
They will not harm you except by insult, and if they fight you they will turn to flee and will then not be helped.
If they harm you, they can cause you but little hurt; and if they fight you they will turn their backs and run away. Then there shall be none to help them
They can never harm you, beyond insulting you. If they fight you, they will turn around and flee. They can never win.
They will not do you much harm, and if they fight you, they will flee and not be helped.
They will not do you much harm, and if they fight you, they will flee and not be helped.
They will not harm you, except for hurt. And if they fight you, they will turn their backs on you, then they will not be supported to victory.
They shall never harm you except for annoyance; and if they fight with you, they shall turn their backs to you, then they shall not be helped
They cannot harm you beyond causing you some trifling hurt; and if they fight against you they will turn their backs upon you in flight. Then they will receive no help.
If you truly become worthy of the title of "The Best Suited Community" your opponents would scarcely do a trifling harm and if they come to battle against you, they would flee quickly and find no help
They shall by no means harm you but with a slight evil; and if they fight with you they shall turn (their) backs to you, then shall they not be helped
They cannot harm you save that they may cause you slight hurt; and if they fight you, they will turn their backs to you. Then they shall not be helped
They will not harm you save a [trifling] hurt. And if they fight you, they will turn their backs upon you; then they will not be helped
They will not do you any serious harm, but a little trouble; If they come out to fight you, they will turn back, and they shall not get any help
They can’t harm you beyond causing annoyance. If they fight you, they will turn their backs and flee, finding no support.
They will do you no harm, beyond insulting you. And if they fight you, they will turn around and flee, then they will not be helped
They will not harm you except for [some] annoyance. And if they fight you, they will show you their backs; then they will not be aided
They shall not harm you except a hurt; and if they fight you, they will turn to you the backs, then they shall not be helped.
They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get
They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get
ضُرِبَتۡ عَلَیۡهِمُ ٱلذِّلَّةُ أَیۡنَ مَا ثُقِفُوۤا۟ إِلَّا بِحَبۡلࣲ مِّنَ ٱللَّهِ وَحَبۡلࣲ مِّنَ ٱلنَّاسِ وَبَاۤءُو بِغَضَبࣲ مِّنَ ٱللَّهِ وَضُرِبَتۡ عَلَیۡهِمُ ٱلۡمَسۡكَنَةُۚ ذَ ٰلِكَ بِأَنَّهُمۡ كَانُوا۟ یَكۡفُرُونَ بِءَایَـٰتِ ٱللَّهِ وَیَقۡتُلُونَ ٱلۡأَنۢبِیَاۤءَ بِغَیۡرِ حَقࣲّۚ ذَ ٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ یَعۡتَدُونَ ١١٢
and, unless they hold fast to a lifeline from God and from mankind, they are overshadowed by vulnerability wherever they are found. They have drawn God’s wrath upon themselves. They are overshadowed by weakness, too, because they have persistently disbelieved in God’s revelation and killed prophets without any right, all because of their disobedience and boundless transgression
Disgrace will be stamped upon them wherever they are found, except with a covenant (protection) from Allah, a covenant from people; and they have incurred wrath from Allah. The humiliation is stamped upon them because they used to reject the Verses of Allah and kill the prophets without right. That is because they disobeyed and used to transgress.
Stuck upon them is abjection wheresoever they may be come upon, except in a compact with Allah and a compact with men; and they drew upon themselves indignation from Allah; and stuck upon them is poverty. That is because they have been disbelieving in the signs of Allah, and slaying the prophets without justice. That is because they disobeyed and have been trespassing
Degraded they shall live wheresoever they be unless they make an alliance with God and alliance with men, for they have incurred the anger of God, and misery overhangs them. That is because they denied the signs of God and killed the prophets unjustly, and rebelled, and went beyond the limit
Their verdict is humiliation (belittlement) wherever they are; they have been subject to the wrath of Allah and are bound to live in humiliation... Except those who hold firmly a rope from Allah (the covenant ‘You are our Rabb’; the realization that their essence is comprised of the Names) and a rope from among man (follow someone with this faith)! For they were denying the existence of Allah in His signs (the manifestations of His Names) and killing the Nabis (in compliance with their egos) against the will of the Truth. This is because of their rebelliousness and transgression.
They will be plunged into abasement wherever they are found, unless they have a treaty with Allah and with the people. They have brought down anger from Allah upon themselves, and they have been plunged into destitution. That was because they rejected Allah´s Signs and killed the Prophets without any right to do so. That was because they disobeyed and went beyond the limits.
Abasement has been stamped upon them wherever they are confronted, except for an asylum from Allah and an asylum from the people; and they earned the wrath of Allah, and poverty was stamped upon them. That, because they would defy the signs of Allah and kill the prophets unjustly. That, because they would disobey and used to commit transgression
Ignominy has been their (the Jews’) portion wherever they have been found except for (when they hold on to) a rope from God or a rope from other peoples; and they were visited with a wrath (humiliating punishment) from God, and misery has been pitched upon them – and all this because they were persistently disbelieving in Our Revelations, rejecting Our signs of truth (that they continually observed in their lives), and killing the Prophets against all right; and all this because they disobeyed and kept on transgressing (the bounds of the Law)
Smitten are they with ignominy wherever they are found unless they have a bond (of protection) from Allah, or a bond (of security) from the people. They have incurred the displeasure of Allah and have been condemned to humiliation. That is so because they would disbelieve in the Messages of Allah and would seek to kill the Prophets without any just cause. And that is so because they rebelled and had been transgressing as usual
Abasement shall be pitched on them, wherever they are come upon, except they be in a bond of God, and a bond of the people; they will be laden with the burden of God's anger, and poverty shall be pitched on them; that, because they disbelieved in God's signs, and slew the Prophets without right; that, for that they acted rebelliously and were transgressors
Humiliation is imposed on them wherever they are found, unless by (grabbing) a rope from God (keeping God’s commandments) or a rope from the people (having treaty and being united). And they incurred God’s anger, and poverty was imposed on them, that is because they were disbelieving in God’s signs and were killing the prophets unjustly, and that is because they disobeyed and were exceeding the limits (set by God).
For the simple reason that they have turned their backs to the revelations of God, and have gone so far as to kill the Lord’s Prophets, they are cursed by God. Consequently, they will be disgraced and humiliated whenever they face you unless they uphold God’s covenant as well as respect their peace treaty with you. A little bit security that they may enjoy is not earned by them but has been the result of the help and kindness of others (American help in case of Israel, for instance.
Shame is cast over them wherever they are found, except when under a covenant from God and the people. They draw on themselves punishment from God, and cast over them is destitution. This is because they rejected the signs of God, and killed the Prophets in defiance of right. This is because they rebelled and transgressed beyond bounds
They have been stricken with humiliation wherever they are caught, except through a lifeline from Allah and a lifeline from the people. And they have incurred wrath from Allah and have been stricken with destituteness. That is because they used to deny Allah’s signs and unjustifiably kill the prophets. That is because they disobeyed and used to transgress.
They are smitten with abasement wherever they be found, save for the rope of God and the rope of man; and they draw on themselves wrath from God. They are smitten, too, with poverty; that is because they did disbelieve in God's signs, and kill the prophets undeservedly. That is because they did rebel and did transgress
Disgrace has been destined for them - wherever they are they shall not find peace, except by a rope from Allah and a rope from men - and they have deserved the wrath of Allah, and misery is destined for them; that is because they used to disbelieve in the signs of Allah, and unjustly martyr the Prophets; that was for their disobedience and transgression
The humiliation is inflicted upon them wherever they may be found except for a rope from Allah and for a rope from the men and they went off with an anger from Allah and the misery is inflicted on them. That is because they used to disbelieve in the signs of Allah and used to kill the prophets without a right. That is because they disobeyed and they used to transgress.
They are smitten with vileness wheresoever they are found; unless they obtain security by entering into a treaty with God, and a treaty with men: And they draw on themselves indignation from God, and they are afflicted with poverty. This they suffer, because they disbelieved the signs of God, and slew the prophets unjustly; this, because they were rebellious, and transgressed
They are smitten with abasement wherever they be found, save for the rope of Allah and the rope of man (the ties of the covenant); and they draw on themselves wrath from Allah and are smitten with wretchedness; that is because they did disbelieve in Alla
Abasement shall be pitched upon them wherever they are found, except they are in a bond from Allah, and a bond of the people. They have incurred theAnger of Allah and have been humiliated, because they disbelieved the verses of Allah and unjustly slew His Prophets and because they disobeyed and were transgressors
Shame shall be stamped upon them wherever found, unless they ally them with God and men! And the wrath of God will they incur, and poverty shall be stamped upon them! This - for that they believed not in the signs of God, and slew the prophets unjustly: This - because they rebelled, and became transgressors
They are smitten with vileness wheresoever they are found, except (when) under a covenant from Allah and a covenant from men. And they have drawn (on themselves) the wrath of Allah, and they are smitten with indignity. This (engulfed them) because they had been rejecting the Ayaat of Allah and had been assassinating the Prophets (in personality) without right. This is because they disobeyed and used to transgress (the limits, set by Allah)
Abasement was stamped on them wherever they were come upon—but those with a rope to God and a rope to humanity—and they drew the burden of anger from God and wretchedness was stamped on them. That is because they had been ungrateful for the signs of God and kill the Prophets without right. That is because they rebelled and had been exceeding the limits.
Shame will be upon them wherever they are. An exception is for those protected by a covenant with Allah and a covenant with people. They incur the wrath of Allah. Disgrace is upon them. That is because they rejected the signs of Allah, and they killed the prophets in defiance of what is right. That is because they rebelled and sinned.
Shame is pitched over them (like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds.
Wherever they were, they were covered with ignominy, except when they were protected by either a covenant with Allah or a covenant with men. They are laden with the burden of Allah´s wrath, and humiliation is stuck upon them - and all this because they rejected the signs of Allah and slayed the Prophets without right, and because they disobeyed and transgressed
Abasement will be their lot wherever they are found, except under a covenant with Allah and a covenant with men, and they shall incur the wrath of Allah, and humiliation will be made to cling to them. This is because they disbelieved in the messages of Allah and killed the prophets unjustly. This is because they disobeyed and exceeded the limits
Disgrace was made to strike them wherever they were found, except (when they sought) means of Allah and means of human beings, and they became deserving of the anger of Allah, and wretchedness was made to strike them. That was because they used to reject the signs of Allah and kill the prophets without having the right to do so. That was because they disobeyed and they were the persons who exceeded the limits.
Disgraced are they wherever found, except for those who hold on firmly to the Rope from Allah and to the rope from men. They incurred wrath from Allah and are afflicted with poverty. That is because they wantonly ignored Allah's signs/Verses and killed the prophets unjustly. That is because they disobeyed and were transgressors.
They are shut in humiliation wherever they may be found, except that they are (provided with shelter) under some promise with Allah or some bond with people. And they have earned Allah’s wrath, and have been subjected to indigence consequent on their rejection of Allah’s revelations and killing the Prophets unjustly, because they turned into rebels and exceeded all limits (in defiance)
They are stricken with humiliation wherever they are found, except through a rope from God and a rope from the people. And they stayed in God's wrath and were stricken with humiliation; that is because they were disbelieving in God's signs and killing the prophets without just cause; that is for what they disobeyed and were transgressing
They are struck with humiliation wherever they are encountered, except for a rope from God and a rope from the people. And they stayed in the wrath of God and were struck with humiliation; that is because they were disbelieving in the revelations of God and killing the prophets without right; that is for what they disobeyed and were transgressing.
They are struck with humiliation wherever they are engaged, except for a rope from God and a rope from the people. And they stayed in the wrath of God and were struck with humiliation; that is because they were disbelieving in the revelations of God and killing the prophets without right; that is for what they disobeyed and were transgressing.
The humiliation/disgrace (is) forced on them, wherever they were defeated/overtaken , except with a covenant/agreement from God, and a covenant/agreement from the people, and they returned/resided with anger from God, and the poverty/oppression (was) forced on them, that (is) with what they were disbelieving with God's signs/verses/evidences, and they kill the prophets without right, that (is) because (of) what they disobeyed, and they were transgressing
Overshadowed by ignominy are they wherever they may be, save [when they bind themselves again] in a bond with God and a bond with men; for they have earned the burden of God's condemnation, and are overshadowed by humiliation: all this [has befallen them] because they persisted in denying the truth of God's messages and in slaying the prophets against all right: all this, because they rebelled [against God], and persisted in transgressing the bounds of what is right
Humiliation has been stricken upon them wherever they were caught, except they be with a Rope (i.e., the Covenant of Allah "the Qur'an and Sunnah) from Allah and a rope (i.e., a bond of other nations) from mankind. And they have incurred anger from Allah and have been stricken with indigence. That (is) because they used to disbelieve in the signs of Allah and to kill the Prophesiers (i.e., the Prophets) untruthfully; (i.e., without right) that (is) because they disobeyed and they were transgressing
Ignominy shall be their portion wheresoever they are found save (where they grasp) a rope from Allah and a rope from men. They have incurred anger from their Lord, and wretchedness is laid upon them. That is because they used to disbelieve the revelations of Allah, and slew the prophets wrongfully. That is because they were rebellious and used to transgress
Humiliation will strike them wherever they seek protection, except when they seek protection from God and the people. They have incurred the wrath of God unto themselves and have been struck with destitution for their rejection of the revelations of God and for unjustly murdering the Prophets. It is all because of their transgression and rebellion
Disgrace has been stamped over them wherever they are found, unless (saved) through a source from Allah and through a source from men, and they have returned with wrath from Allah, and misery has been stamped over them. All this is because they used to deny the signs of Allah, and to slay the prophets unjustly. All this is because they disobeyed and transgressed the limits
Ignominy is pitched over them wherever they are found except when they are under a covenant with Allâh, and a covenant with men. They brought the wrath of Allâh upon themselves, being pitched by misery. This because they refused to give credence to the ‘Revelations’ of Allâh, (the Lord of all the worlds), and slew the ‘Prophets’ without right. That is because they used to walk in the path of disobedience and keep on falling into sin.
Disgrace is decreed for them, wherever they may be! Except in the name of Allah, or for the sake of humanity (they may find some relief). They invoked the wrath of Allah, so wretchedness is written as their destiny. This is because they rejected the revelations of Allah and killed the prophets without a just cause, and because they were rebellious and strayed (far) beyond the bounds
Ignominy is pitched over them wherever they are found except when they are protected by a covenant with Allâh or with men. They brought the wrath of Allâh upon themselves, and have been pitched into misery, because they refused to give credence to what Allâh has revealed, and unjustly slew His Prophets, and because they walked in the path of disobedience and used to transgress.
They have been stamped with humiliation (The Jews) wherever they are found, except when they come to be under the tutelage of Allah and at peace with people. They came within the measure of Allah’s wrath and they were stamped with mortification of pride. Their unjustifiable slaying of the Prophets was in the train of their defiance of piety. Their disobedience was natural to them that it became an addiction to transgression
They will be disgraced wherever they go, unless they are loyal to Allah or loyal to the people. They have incurred the wrath of Allah, and they are disgraced. All because they denied Allah’s signs, killed prophets unjustly, were disobedient and overstepped Allah’s boundaries.</i
They will be stricken with disgrace wherever they go, unless they are protected by a covenant with Allah or a treaty with the people. They have invited the displeasure of Allah and have been branded with misery for rejecting Allah’s revelations and murdering ˹His˺ prophets unjustly. This is ˹a fair reward˺ for their disobedience and violations.
Humiliation is brought upon them wherever they are found except (when holding on to) the connection to Allah and the connection to the people; and they are burdened with the anger of Allah and misery is brought upon them; this is because they rejected the signs of Allah and killed the prophets without right; this is because they disobeyed and were transgressing.
Servility shall be stamped upon them wherever they are found, unless they make a covenant with God and a covenant with man. They have provoked God‘s ire, and wretchedness is stamped upon them: because they disbelieved God‘s revelations and slew the prophets unjustly; and because they were rebels and transgressors
They shall be humiliated whenever you encounter them, unless they uphold GOD's covenant, as well as their peace covenants with you. They have incurred wrath from GOD, and, consequently, they are committed to disgrace. This is because they rejected GOD's revelations, and killed the prophets unjustly. This is because they disobeyed and transgressed.
They are disgraced wherever they are, except for a lifeline from God and from people, and they brought God's anger upon themselves. They are branded with humiliation because they, in their transgression and disobedience, persisted in denying God's signs and wrongly killed the prophets.
They are disgraced wherever they are, except for a lifeline from God and from people, and they brought God’s anger upon themselves. They are branded with humiliation because they, in their transgression and disobedience, persisted in denying God's signs and wrongly killed the prophets.
It was stricken upon them, the humiliation wherever they were arrested, except with a rope from Allah, and a rope from the people; and they incurred anger from Allah and were stricken with neediness. That was because they were disbelieving with Allah’s verses and killed the prophets without right. That was with what they disobeyed and they were transgressed.
Abasement has been branded on them, wherever they are found, unless (they cling to) the cord of Allah and the cord of men; so, they have incurred wrath from Allah; and wretchedness has been stumped upon them. That is because they went on rejecting Allah's Signs and slaying the prophets unjustly. That was because they disobeyed, and went on transgressing
Ignominy shall be pitched over them wherever they may be, save when they have a bond with God and a bond with men. They have incurred the wrath of God and humiliation shall overshadow them. That is because they persisted in denying God's revelations and killing the Prophets against all right. That is because they persisted in their disobedience and transgression.
Humiliated are they wherever they may be, unless they grasp a bond with God, and a bond with the people. They have incurred displeasure of God, and are committed to disgrace. This is because they have been rejecting the Divine Revelations and have been opposing the Messengers of God, even wrongfully killing some of them. All this, because they rebelled, and persisted in transgressing the bounds of what is right
Abasement is made to cleave to them wherever they are found, except under a covenant with Allah and a covenant with men, and they have become deserving of wrath from Allah, and humiliation is made to cleave to them; this is because they disbelieved in the communications of Allah and slew the prophets unjustly; this is because they disobeyed and exceeded the limits
They shall be smitten with abasement wherever they are found unless they are protected by a covenant with ALLAH or by a covenant with men. They have incurred the wrath of ALLAH, and they have been smitten with wretchedness. That is because they rejected the Signs of ALLAH and sought to slay the Prophets unjustly. That is because they rebelled and used to transgress
They shall be struck with abasement wherever they are come upon, save by means of a rope from God and a rope from mankind. And they shall earn a burden of wrath from God, and they shall be struck with indigence. That is because they used to disbelieve in God’s signs and kill the prophets without right. That is for their having disobeyed and transgressed
Shame is thrown over them (like a tent) wherever they are found, except when (they are) under a promise (of protection) from Allah and from men; They draw on themselves anger from Allah and upon them is thrown severe poverty. This is because they rejected the Signs (verses) of Allah, and killed the prophets without right; And because they rebelled and crossed the bounds
They are marked by humiliation wherever they are found, except when they are under a covenant from God and a covenant from people. They drew upon themselves God’s wrath and are marked by misery. This is because they rejected God’s revelations, unjustly killed the prophets, and persistently defied and transgressed.
They shall be humiliated wherever they are encountered, except through a rope from God, and a rope from the people; and they incurred wrath from God, and were stricken with misery. That is because they rejected God's revelations, and killed the prophets unjustly. That is because they rebelled and committed aggression
They have been put under humiliation [by Allah ] wherever they are overtaken, except for a covenant from Allah and a rope from the Muslims. And they have drawn upon themselves anger from Allah and have been put under destitution. That is because they disbelieved in the verses of Allah and killed the prophets without right. That is because they disobeyed and [habitually] transgressed
They are smitten with abasement wherever they are found, except for a rope from God and a rope from men; and they returned with anger of God. They are smitten with poverty; that is because they disbelieved in God's signs, and slew the prophets without right. That is because they were rebellious and used to transgress.
Shame is pitched over them (Like a tent) wherever they are found, except when under a covenant (of protection) from God and from men; they draw on themselves wrath from God, and pitched over them is (the tent of) destitution. This because they rejected the Signs of God, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds
Shame is pitched over them (Like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds
۞ لَیۡسُوا۟ سَوَاۤءࣰۗ مِّنۡ أَهۡلِ ٱلۡكِتَـٰبِ أُمَّةࣱ قَاۤىِٕمَةࣱ یَتۡلُونَ ءَایَـٰتِ ٱللَّهِ ءَانَاۤءَ ٱلَّیۡلِ وَهُمۡ یَسۡجُدُونَ ١١٣
But they are not all alike. There are some among the People of the Book who are upright, who recite God’s revelations during the night, who bow down in worship
Not all of them are alike: a group of people of the Scripture stand upright, they recite the Verses of Allah during Hours of the night, and they prostrate (in prayers).
Not are they all alike. Of the people of the Book there are a community steadfast, reciting the revelations of Allah in the hours of night while they prostrate themselves
Yet all of them are not alike. Among the people of the Book is a section upright, who recite the scriptures in the hours of the night and bow in adoration and pray
They are not all the same. There is also a group among those to whom the knowledge of reality has been given who prostrate and read and evaluate the signs of Allah throughout the night.
They are not all the same. There is a community among the People of the Book who are upright. They recite Allah´s Signs throughout the night, and they prostrate.
Yet they are not all alike. Among the People of the Book is an upright nation; they recite Allah’s signs in the watches of the night and prostrate
Yet they are not all alike: among the People of the Book there is an upright community, reciting God’s Revelations in the watches of the night and prostrating (themselves in worship)
They (- the people of the Scripture) are not all alike. Among these people of the Scripture there are some upright people. They rehearse the Message of Allah in the hours of the night and they prostrate themselves (in His worship)
Yet they are not all alike; some of the People of the Book are a nation upstanding, that recite God's signs in the watches of the night, bowing themselves
They are not the same, some of the people of the book rise and read God’s signs (and verses) during the night and show their humbleness,
Not all of the followers of the Scripture are alike. Among them there are righteous ones who devote their sleeping time at night to the recitation of the Scripture and worship the Lord in prostration
But not all of them are alike. Of the people of the Book, are those who stand for right. They sing the verses of God all night long, and they prostrate themselves in adoration
They are not alike: of the People of the Scripture is a community that is upright—they read Allah’s signs throughout the night while prostrating themselves.
They are not all alike. Of the people of the Book there is a nation upright, reciting God's signs throughout the night, as they adore the while
All of them are not alike; among the People given the Book(s) are some who are firm on the truth - they recite the verses of Allah in the night hours and prostrate (before Him)
They are not equal. From among the people of the scripture, there is a group who stand upright, they rehearse signs of Allah in the hours of the night while they prostrate.
Yet they are not all alike: There are of those who have received the scriptures, upright people; they meditate on the signs of God in the night season, and worship
They are not all alike. Of the people of the Book there is an upright community, reciting the revelations of Allah throughout the night, falling prostrate (in Surrender)
Yet they are not all alike. There are among the People of the Book an upstanding nation that recite the verses of Allah (the Koran) throughout the night and prostrate themselves
Yet all are not alike: Among the people of the Book is an upright folk, who recite the signs of God in the night-season, and adore
They (are) not (all) alike. Out of the people of Al-Kitab (exists) a group of upright people: ‘they recite the Ayaat of Allah during the hours of night and they, they make prostrations (while in Prayer)
They are not all the same. Among the People of the Book is a community of ones who are upstanding. They recount the signs of God in the night watch of the night and they, they prostrate themselves.
They are not all alike! Some of the people of the Book are upstanding! They recite the Scriptures of Allah all night, and they prostrate [in adoration].
Not all of them are alike: Of the People of the Book are a portion that stand (for the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration.
Yet all are not alike: among the People of the Book there are upright people who recite the messages of Allah in the watches of the night and prostrate themselves in worship
They are not all alike. Of the People of the Book there is an upright party who recite Allah’s messages in the night-time and they adore (Him)
They (all) are not the same. From among the owners of the book, (there is) an upright community, they read the statements of Allah during the hours of the night and they prostrate.
Not all of them are alike. Of the People of the Book there are some that stand for the right. They recite Allah's Verses during the night time, and they prostrate themselves
They are not all alike. Some of the People of the Book are (also) firmly committed to the truth. They recite the Verses of Allah during the hours of night, and remain in the state of prostration before their Lord
They are not all the same, from the people of the Scripture are a nation that is upright; they recite God's revelations during parts of the night and they prostrate
They are not all the same, from the people of the Book are a nation that is upright; they recite the revelations of God during the night hours and they prostrate.
They are not all the same, from the people of the Book are a nation that is upright; they recite the revelations of God during the night hours and they prostrate.
They are not equal/alike , from The Book's people, (are) a nation standing/keeping up , they read/recite God's signs/verses/evidences (during) the night's hours, and they prostrate
[But] they are not all alike: among the followers of earlier revelation there are upright people, who recite God's messages throughout the night, and prostrate themselves [before Him]
They are not (all) equal. Of the population of the Book (Or: Family of the Book; i.e., the Jews and Christians) is an upright nation (who) recite the signs (i.e., verses) of Allah at various times of the night as they prostrate themselves (to Him)
They are not all alike. Of the People of the Scripture there is a staunch community who recite the revelations of Allah in the night season, falling prostrate (before Him)
The People of the Book are not all the same. Some of them are straightforward. They recite the words of God in prostration at night
Not all of them are alike: Among the people of the Book there are those who are steadfast; they recite the verses of Allah in the night hours, and they prostrate themselves
Not all of them are alike; among the ‘People of the Scripture’, there is an upright party. They do recite the (Holy) ‘Verses’ of Allâh during the periods of night and do prostrate in prayer.
All of them are not alike. Some of the groups among the people of the book have stayed upright (and on the right path). They recite the verses of Allah in the small hours of the night and fall prostrate (before Him)
Yet they are not all alike. Among the People of the Book, there are some who are upright, reciting the Holy Verses of Allâh throughout the night, bowing and prostrating (in prayer).
But in fairness to them, Ahl AL-Kitab are not all alike. Among them are a people who conform their will to Allah’s blessed will; a people who recite verses of Allah’s revelations by night and bow to the ground in reverence and adoration and prostrate their reason to divine revelation
All of them are not alike; a group among the People of The Book upholds the teachings of the scripture, reciting Allah’s verses throughout the night as they prostrate to Him.
Yet they are not all alike: there are some among the People of the Book who are upright, who recite Allah’s revelations throughout the night, prostrating ˹in prayer˺.
They are not (all) the same. Amongst the people of the Book there is an upright community who read the signs of Allah during part of the night and prostrate.
Yet they are not all alike. There are among the People of the Book an upright community who all night long recite God‘s revelations and bow down in worship
They are not all the same; among the followers of the scripture, there are those who are righteous. They recite GOD's revelations through the night, and they fall prostrate.
They are not all alike. Among the People of the Book are upright people, reading God's verses all night as they bow down.
They are not all alike. Among the People of the Book are upright people, reading God’s verses all night as they bow down.
They are not the same. From the book's people is a community that is standing; reciting Allah’s verses throughout the night, while they prostrate.
Yet, they are not all alike: of the People of the Book is a group upright (in faith) . They recite the verses of Allah in the night time while they prostrate themselves (in adoration)
They are not all alike. Of the people of earlier revelations there are some upright people who recite the revelations of God in the depth of the night, and prostrate themselves in worship.
Not all the People of the Scripture are alike. Among them are those who take a firm stand for the right cause, reflect upon the Revelations of Allah by night and fall in full submission
They are not all alike; of the followers of the Book there is an upright party; they recite Allah's communications in the nighttime and they adore (Him)
They are not all alike. Among the People of the Book, there is a party who stand by their covenant; they recite the word of ALLAH in the hours of the night and prostrate themselves before HIM
They are not all alike. Among the People of the Book is an upright community who recite God’s signs in the watches of the night, while they prostrate
Not all of them are alike: From the People of the Book are a portion that stand up (for right); They read (and declare) the Signs (verses) of Allah all night long, and they prostrate themselves in devotion (to Allah)
Not all of them are alike. Among the People of the Scripture, an upright community recites God’s verses during the night hours, and they prostrate themselves.
They are not alike. Among the People of the Scripture is a community that is upright; they recite God's revelations throughout the night, and they prostrate themselves
They are not [all] the same; among the People of the Scripture is a community standing [in obedience], reciting the verses of Allah during periods of the night and prostrating [in prayer]
They are not equal. Of the people of the Book there is a nation standing, reciting God's signs the hours of the night, and they prostrate.
Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of God all night long, and they prostrate themselves in adoration
Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration
یُؤۡمِنُونَ بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِ وَیَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَیَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَیُسَـٰرِعُونَ فِی ٱلۡخَیۡرَ ٰتِۖ وَأُو۟لَـٰۤىِٕكَ مِنَ ٱلصَّـٰلِحِینَ ١١٤
who believe in God and the Last Day, who order what is right and forbid what is wrong, who are quick to do good deeds. These people are among the righteou
They believe in Allah and the Last Day, they command the good and forbid evil, and they hasten to do good deeds, and they are among the righteous.
And they believe in Allah and the Last Day and command that which is reputable and prohibit that which is disreputable, and vie with each other to virtues. And these are of the righteous
And believe in God and the Last Day, and enjoin what is good and forbid what is wrong, and who hasten to give in charity: they are among the upright and the doers of good
They believe that the Names of Allah comprise the essence of their being and in the eternal life to come, they judge with the Truth and reality, they advise people against things that are contrary to Religion, and they hasten to (both material and spiritual) good. They are the righteous ones.
They have iman in Allah and the Last Day, and enjoin the right and forbid the wrong, and compete in doing good. They are among the righteous.
They have faith in Allah and the Last Day, and bid what is right and forbid what is wrong, and are active in [performing] good deeds. They are among the righteous
They believe in God and the Last Day, and enjoin and promote what is right and good and forbid and try to prevent the evil, and hasten to do good deeds as if competing with one another. Those are of the righteous ones
They believe in Allah and the Last Day and enjoin good and forbid evil, and they vie one with another in (doing) good deeds. And it is these who are of the truly righteous
believing in God and in the Last Day, bidding to honour and forbidding dishonour, vying one with the other in good works; those are of the righteous
they believe in God and the Last Day, and they instruct to the acceptable (and right) and prohibit from the unacceptable (and wrong) and they rush to do good. They are of the righteous.
The latter believe in God and the Day of the Resurrection. They invite people to do good, forbid them of evil deeds and rush to participate in good deeds. Such people are indeed the righteous ones
They believe in God and the Last Day, they advance what is right, and oppose what is wrong, and they strive in all good works. They are in the ranks of the righteous
They believe in Allah and the Last Day and command to what is fair and forbid what is deplorable and hasten towards good works, for those are of the righteous.
They believe in God, and in the last day, and bid what is reasonable, and forbid what is wrong, and vie in charity; these are among the righteous
They accept faith in Allah and the Last Day, and enjoin good deeds and forbid immorality, and hasten to perform good deeds; and they are the righteous
They believe in Allah and in the last day and they command unto the kindness and they forbid from the wickedness and they hasten unto all the charitable deeds and those are among the righteous.
They believe in God, and the last day; and command that which is just, and forbid that which is unjust, and zealously strive to excel in good works: These are of the righteous
They believe in Allah, and in the last day, and bid intelligent (or right) conduct, and forbid what is stupid (or wrong), and vie with one another in good works; these are among the righteous
who believe in Allah and the Last Day, who order honor and forbid dishonor and race in good works. These are the righteous
They believe in God and in the latter day, and enjoin justice, and forbid evil, and speed on in good works. These are of the righteous
They Believe in Allah and the Last Day and they enjoin Al-Ma’ruf and forbid against Al-Munkar, and they hasten in Al-Khairat (ideal actions and good works) and they are out of the righteous'
They believe in God and the Last Day and they command that which is honorable and prohibit that which is unlawful and they compete with one another in good deeds. Those are among the ones in accord with morality.
They believe in Allah and the Day of Resurrection. They endorse what is right and forbid what is wrong, and they rush to do good deeds. They are among the righteous.
They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.
They believe in Allah and in the Last Day and enjoin what is right and forbid what is wrong, and hasten to excel each other in doing good. These are among the righteous
They believe in Allah and the Last Day, and they enjoin good and forbid evil and vie one with another in good deeds. And those are among the righteous
They believe in Allah and the period hereafter and enjoin that which is recognised (as good) and forbid that which is not recognised (as good) and hasten in doing good works, and they are of the righteous.
They believe in Allah and in the Last Day. And they enjoin what is right, and forbid what is wrong. And they hasten to do good work. They are among the righteous
They believe in Allah and the Last Day and enjoin righteousness, and forbid evil, and they race to pious works. And it is they who are amongst the pious
They believe in God and the Last Day and order kindness and deter from evil, and they hasten in goodness; these are of the righteous ones
They believe in God and the Last Day and order kindness and prohibit vice, and they hasten in goodness; these are of the good doers.
They believe in God and the Last Day, and they advocate for good and prohibit vice, and they hasten in goodness; these are of the good doers.
They believe with God and the Day the Last/Resurrection Day, and they order/command with the kindness/known , and they forbid/prevent from the awfulness/obscenity , and they rush in the goodness (good deeds), and those are from the correct/righteous
They believe in God and the Last Day, and enjoin the doing of what is right and forbid the doing of what is wrong, and vie with one another in doing good works: and these are among the righteous
They believe in Allah and the Last Day, and command beneficence, and forbid maleficence, and vie swiftly in charitable deeds; and those are of the righteous
They believe in Allah and the Last Day, and enjoin right conduct and forbid indecency, and vie one with another in good works. These are of the righteous
They believe in God and the Day of Judgment. They command people to follow good, prohibit others from committing evil and compete with each other in doing good deeds. These are the righteous ones
they believe in Allah and the Hereafter, and bid the Fair and forbid the Unfair, and hasten towards good deeds. They are among the righteous
They believe in Allâh and the ‘Last Day’, enjoining right conduct, preventing whatever is wrong and hastening to do righteous acts. Those are among the righteous.
They believe in Allah and the Last Day. They enjoin (virtue and) the right (conduct), and forbid the wrong (and the indecent). They rush towards excellent deeds _ (the virtuous and charitable deeds). They are the righteous ones
They believe in Allâh and the Last Day, enjoining right conduct, preventing whatever is wrong and hastening towards all that is good. They are truly among the righteous.
They believe in Allah with hearts impressed with images of religious and spiritual virtues and they are mindful of the Hereafter. They enjoin equity and recourse to general principles of justice and they condemn the bad and emulate the best. Such people are enrolled among the righteous
They believe in Allah and the Last Day, enjoin common good and forbid evil, and always rush to perform good deeds; such people are the righteous.
They believe in Allah and the Last Day, encourage good and forbid evil, and race with one another in doing good. They are ˹truly˺ among the righteous.
They believe in Allah and the last day and command good conduct and forbid wrongdoing and hasten towards good deeds, and they are amongst the righteous.
who believe in God and the Last Day; who enjoin justice and forbid the reprehensible, and strive to do good works. These are among the righteous
They believe in GOD and the Last Day, they advocate righteousness and forbid evil, and they hasten to do righteous works. These are the righteous.
They believe in God and the Last Day, order what is obviously right, forbid what is obviously wrong, and they are quick to do good deeds. They are righteous.
They believe in God and the Last Day, order what is obviously right, forbid what is obviously wrong, and they are quick to do good deeds. They are righteous.
They believe in Allah and the Last Day, and command with the well-known and prohibit the denial, and they hasten in the goodness. And those are among the righteous.
They believe in Allah and the Last Day; and they enjoin what is right and forbid the wrong, and hasten to do good deeds, and these are of the righteous ones
They believe in God and the Last Day and enjoin the doing of what is right and forbid what is wrong and vie with one another in doing good works. These belong to the righteous.
They believe in Allah as the One True God, and in the Last Day. They advocate what Allah has decreed as virtuous, and forbid what Allah has decreed as vice. They try to lead in acts of social benefit; such are the ones who augment the human potential
They believe in Allah and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in hastening to good deeds, and those are among the good
They believe in ALLAH and the Last Day, and enjoin good and forbid evil, and hasten to vie with one another in good works. And these are among the righteous
They believe in God and the Last Day, enjoin right and forbid wrong, and hasten unto good deeds. And they are among the righteous
They believe in Allah and the Last Day; They join in what is right, and forbid what is wrong: And they hasten (to carry on all the) good works: They are in the ranks of the righteous
They believe in God and the Last Day, advocate for what’s right, forbid what’s wrong, and hasten to perform good deeds. These are among the righteous.
They believe in God and the Last Day, and advocate righteousness and forbid evil, and are quick to do good deeds. These are among the righteous
They believe in Allah and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous
They believe in God, and the Last Day, and they bid the good, and they forbid from the bad, and they hasten in good works; and these are among the righteous.
They believe in God and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous
They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous
وَمَا یَفۡعَلُوا۟ مِنۡ خَیۡرࣲ فَلَن یُكۡفَرُوهُۗ وَٱللَّهُ عَلِیمُۢ بِٱلۡمُتَّقِینَ ١١٥
and they will not be denied [the reward] for whatever good deeds they do: God knows exactly who is conscious of Him
And whatever good they do, they will never be denied (its rewards) of good; and Allah knows the pious well.
And whatsoever they do of virtue shall not be denied. And Allah is Knower of the God-fearing
And the good they do will not go unaccepted; for God is aware of those who keep away from evil
The good they do will never be denied. Allah, with the Names in the essence of the protected ones, is the Aleem.
You will not be denied the reward for any good thing you do. Allah knows those who have taqwa.
And whatever good they do, they will not go unappreciated for it, and Allah knows best the Godwary
Whatever good they do, they will never be denied the reward of it; and God has full knowledge of the God-revering, pious
And whatever good they do, they shall not be denied its due recognition. And Allah knows well those who guard against evil
And whatsoever good you do, you shall not be denied the just reward of it; and God knows the godfearing
And anything good they do, it will never be rejected, and God knows those who are cautious (of Him).
All their good deeds will be accepted by God. God is fully aware of (and rewards) the righteous
Of the good they do, nothing will be rejected, for God knows well those who do right
And whatever good they do, they will not be denied it, for Allah is All-Knowing of those who are mindful (of Him).
What ye do of good surely God will not deny, for God knows those who fear
And they will not be denied the reward of whatever good they do; and Allah knows the pious
And whatever act of grace they do, then they will never be denied of it and Allah is All-knowing about those who safeguard their own souls.
And ye shall not be denied the reward of the good which ye do; for God knoweth the pious
What good they do, surely Allah will not deny its merit, for Allah is Aware of those who fear (or repel) evil
Whatever good they do, for them it shall not be denied. Allah knows the cautious
And of whatever good ye do, ye shall not be denied the meed. God knoweth those who fear Him
And whatever they do out of good: so (it) shall not be denied unto them; and Allah is All-Aware of Al-Muttaqun
And whatever of good they accomplish will never go unappreciated. And God is Knowing of the ones who are Godfearing.
Of the good done by (the people of the Book), nothing will be rejected. Allah well knows those who live righteously.
Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right.
Whatever good they do shall not go unappreciated, and Allah fully knows those who are pious
And whatever good they do, they will not be denied it. And Allah knows those who keep their duty
And whatever good they do, they will not be refused (the reward of) it, and Allah is the Knower of those who guard (against evil).
And whatever good they do, nothing will be suppressed therefrom. And Allah knows those who fear Him
And whatever pious acts they do will not be disregarded; and Allah is Well Aware of those who guard against evil
And what they do of good will not be turned back, and God is aware of the righteous
And what they do of good will not be turned back, and God is aware of the righteous.
And what they do of good will not be turned back, and God is aware of the righteous.
And what they make/do from a good, they will never/not (be) denied (loose) it, and God (is) knowledgeable with the fearing/obeying
And whatever good they do, they shall never be denied the reward thereof: for, God has full knowledge of those who are conscious of Him
And whatever charity they perform, (then) they will never be disavowed (the reward of it), and Allah is Ever-Knowing of the pious
And whatever good they do, they will not be denied the meed thereof. Allah is Aware of those who ward off (evil)
They will never be denied the rewards of their good deeds. God knows well about the pious
Whatever good they do, they shall never go unappreciated for it. Allah is All-Aware of the God-fearing
Whatever good thing they do, (be sure) they will not be excluded from obtaining their reward. Allâh is Well-Aware of the ‘Pious’ (or of those who show reverence & obedience to Allâh / or of those who guard themselves against falling into temptation or sin).
Any good deed they perform will not go unrecognized (or unrewarded). Allah is very well aware of the pious ones
And whatever good thing they do, they will not be excluded from obtaining their reward. And Allâh is Well-Aware of the Pious.
Whatever good they do, they shall never be denied the fruit nor the reward of any deed imprinted with wisdom and piety. Allah is fully aware of those who entertain the profound reverence dutiful to Him
Whatever good they do, it will never go unrewarded by Allah, Allah knows the pious
They will never be denied the reward for any good they have done. And Allah has ˹perfect˺ knowledge of those mindful ˹of Him˺.
Whatever good they did will not be denied to them, and Allah knows those who beware (of Him).
whatever good they do, its reward shall not be denied them. God well knows those that fear Him
Any good they do will not go unrewarded. GOD is fully aware of the Any good they do will not go unrewarded. GOD is fully aware of the righteous.
The good they do will not be forgotten. God knows those who are mindful of Him.
The good they do will not be forgotten. God knows those who are mindful of Him.
And whatever among goodness they do, they will never be denied (Its reward). And Allah is Knowledgeable by the pious.
And whatever good they do, they will never be denied thereward of it; and Allah knows the pious ones
Whatever good they do, they shall never be denied its reward. God knows those who fear Him.
No benevolent actions of this kind shall go un-rewarded. Allah knows those who walk aright
And whatever good they do, they shall not be denied it, and Allah knows those who guard (against evil)
And whatever good they do, they shall not be denied its due reward, and ALLAH well knows those who guard against evil
Whatsoever good they do, they will not be denied it. And God knows the reverent
From the good that they do, nothing will be rejected from them; For Allah knows well those that do right (and act righteously)
Their good deeds won’t go unrecognized. God is fully aware of the virtuous.
Whatever good they do, they will not be denied it. God knows the righteous
And whatever good they do - never will it be removed from them. And Allah is Knowing of the righteous
And what they do of good, they will not be denied it; and God knows those who fear.
Of the good that they do, nothing will be rejected of them; for God knoweth well those that do right
Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right
إِنَّ ٱلَّذِینَ كَفَرُوا۟ لَن تُغۡنِیَ عَنۡهُمۡ أَمۡوَ ٰلُهُمۡ وَلَاۤ أَوۡلَـٰدُهُم مِّنَ ٱللَّهِ شَیۡءࣰاۖ وَأُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلنَّارِۖ هُمۡ فِیهَا خَـٰلِدُونَ ١١٦
As for those who disbelieve, neither their possessions nor their children will help them against God- they will be companions in the Fire, there to remain
Surely, those who disbelieved, neither their wealth will avail them nor their offspring from (the Wrath of) Allah anything. They are companions of the fire; they will abide in it forever.
Verily those who disbelieve, neither their riches nor their progeny shall avail them aught against Allah. And these are the fellows of the Fire; thereinto they shall be abiders
As for those who disbelieve, neither wealth nor children will avail them in the least against God. They are the residents of Hell where they will live for ever
As for those who deny the reality, neither their wealth nor their offspring can protect them against Allah. They are bound to burn eternally!
As for those who are kafir, their wealth and children will not help them against Allah in any way. They are the Companions of the Fire. remaining in it timelessly, for ever.
As for the faithless, neither their wealth nor their children will avail them anything against Allah. They shall be the inmates of the Fire, and they shall remain in it [forever]
As to those who disbelieve, their riches will not avail them in the least, nor their children, against God; and those (unfortunate ones) are the companions of the Fire, abiding therein
Verily, as to those who disbelieve, neither their possessions nor their children shall avail them aught against (the punishment of) Allah. And it is they who are the fellows of the Fire, therein shall they live long
As for the unbelievers, their riches shall not avail them, neither their children, against God; those are the inhabitants of the Fire, therein dwelling forever
Indeed, those who disbelieve, their wealth and their children will never be of any use to them against God, and they are inhabitants of the fire remaining in there forever.
Those who choose the disbelief, on the contrary, will not find their wealth and children of any help in the court of God. They will end up in the Hellfire and have to bear it for the eternity
Those who do not believe, neither their possessions nor their progeny will avail them against God. They will be companions of the fire, dwelling therein forever
Those who have denied—surely, neither their wealths nor their children will avail them anything against Allah, for those are the fellows of the Fire; therein they abide.
Verily, those who misbelieve, their wealth is of no service to them, nor their children either, against God; they are the fellows of the Fire, and they shall dwell therein for aye
Indeed those who disbelieve - neither their wealth nor their offspring will help save them in the least, from Allah; and they are the people of fire; remaining in it forever
Truly those who disbelieve, neither their wealth nor their children will ever avail them in aught from Allah and those are the people of the fire. They will abide therein forever.
As for the unbelievers, their wealth shall not profit them at all, neither their children, against God: They shall be the companions of hell fire; they shall continue therein for ever
Verily, those who disbelieve, their wealth and children are of no service to them against Allah; they are the rightful owners of the Fire, and they shall dwell therein
As for those who disbelieve, neither their riches nor their children shall help them a thing from Allah. They are the people of the Fire, and there they shall remain for ever
But as for the infidels, their wealth, and their children shall avail them nothing against God. They shall be the inmates of the fire, to abide therein eternally
Surely, those who have rejected (acted against Al-Kitab): shall not profit them their possessions and nor their children, against Allah, in any way. And they are dwellers of the Fire. They, therein (shall be) dwellers
Truly, those who were ungrateful never will avail them their wealth nor their children against God at all. And those will be the Companions of the Fire. They are ones who will dwell in it forever.
For the unbelievers, neither their possessions nor their descendants will avail them anything against Allah. They will be companions of the fire, dwelling therein.
Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah. They will be companions of the Fire,- dwelling therein (for ever).
As for those who denied the Truth, neither their possessions nor their children will avail them against Allah. They are the people of the Fire, and therein they shall abide
Those who disbelieve, neither their wealth nor their children will avail them aught against Allah. And these are the companions of the Fire; therein they abide
Those who do not believe, their wealth and their children will certainly not keep them safe from Allah in anything, and those are the inhabitants of the fire, they will stay therein.
Those indeed who suppress the Truth! Neither their wealth nor their progeny will be of any use to them against Allah. Those would be inhabitants of the Fire, dwelling therein for ever
Certainly, those who have disbelieved, neither their riches nor their children will provide them any protection against (the torment of) Allah. And they are the ones who are the inmates of Hell and will live there forever
As for those who rejected, neither their money nor their children will avail them anything from God. These are the people of the Fire, in it they abide eternally
As for those who rejected, neither their money nor their children will avail them anything from God. These are the people of the Fire, in it they abide.
As for those who rejected, neither their money nor their children will avail them anything from God. These are the people of the Fire, in it they abide.
That those who disbelieved, their properties/possessions/wealths and nor their children enrich (them) from God a thing, and those are the fire's company , they are in it immortally/eternally
[But,] behold, as for those who are bent on denying the truth - neither their worldly possessions nor their children will in the least avail them against God: and it is they who are destined for the fire, therein to abide
Surely the ones who have disbelieved, their riches will never avail them, neither their children, anything against Allah; and those are the companions (i.e., the inhabitants) of the Fire, and they are therein eternally (abiding)
Lo! the riches and the progeny of those who disbelieve will not avail them aught against Allah; and such are rightful owners of the Fire. They will abide therein
The wealth and the children of the unbelievers can never make them independent of God. They are the dwellers of hell wherein they will live forever
Surely, those who disbelieve, neither their wealth nor their children shall help them against Allah; and they are the people of the Fire. They shall be there forever
Indeed, those who excessively indulge in disbelief (in Allâh)- neither their wealth nor their children will avail them against (the wrath of) Allâh. They are the ‘Denizens of Hell’, where they will abide therein.
As for those who continue to reject (the truth), their riches and their offspring would not help them a bit against Allah. They are the inmates of fire, and shall remain there forever
Verily those who persistently refuse to Yield to the Truth - neither their wealth nor their children will avail them aught against (the wrath of) Allâh. They are the Denizens of Hell- abiding therein.
Indeed those who denied Allah were born to be losers; neither their wealth nor their progeny shall profit them or afford them help nor be beneficially effective against what Allah has for them in store. These are the inmates of hell to endure for that vast forever
Neither the wealth nor the children of the disbelievers shall benefit them in the least before Allah. They are companions of the Fire, remaining therein forever.
Indeed, neither the wealth nor children of the disbelievers will be of any benefit to them against Allah. It is they who will be the residents of the Fire. They will be there forever.
Those who reject (the truth), neither their wealth nor children will help them the least against Allah, and those are the inmates of the fire where they will remain.
As for the unbelievers, neither their riches nor their children shall in the least protect them from scourge of God. They are the inmates of the Fire, wherein shall they abide for ever
Those who disbelieved can never be helped by their money or their children against GOD. They have incurred Hell, wherein they abide forever.
As for the unbelievers, neither their wealth nor their children will be of benefit to them before God. They are destined to Hell, where they will remain eternally.
As for the unbelievers, neither their wealth nor their children will be of benefit to them before God. They are destined to Hell, where they will remain eternally.
Surely those who disbelieved, neither their money nor their progeny will avail about them from Allah of a thing. And those are The Fire 's Companions; they are therein immortals.
(As for) those who disbelieve, surely neither their possession nor their children shall avail them in the least against Allah, and they are the inhabitants of the Five; wherein shall they abide forever
As for the unbelievers, neither their riches nor their children will avail them in any way against God. It is they who are destined for the fire, where they will abide.
The wealth and children of the deniers will not avail them against Allah. They will end up in Hellfire to abide therein. (The punishment to humans is built in, in their actions. Allah is not like human tyrants who punish out of anger or displeasure (3:182), (4:111), (20:15), (7:147), (27:90))
(As for) those who disbelieve, surely neither their wealth nor their children shall avail them in the least against Allah; and these are the inmates of the fire; therein they shall abide
As for those who disbelieve, their possessions and their children shall not avail them aught against ALLAH, and these are the inmates of the Fire; therein shall they abide
Truly those who disbelieve, neither their wealth nor their children will avail them aught against God. They are the inhabitants of the Fire, abiding therein
Surely, those who reject Faith— Neither their possessions nor their (numerous) descendants will be of any use against Allah: They will be companions of the Fire— Living in there (forever)
As for the unbelievers, their wealth and children won’t avail against God. They are destined for the Fire, where they will remain forever.
As for those who disbelieve, neither their possessions nor their children will avail them anything against God. These are the inhabitants of the Fire, abiding therein forever
Indeed, those who disbelieve - never will their wealth or their children avail them against Allah at all, and those are the companions of the Fire; they will abide therein eternally
Indeed, those who disbelieved, their wealth will not avail them anything against God nor their children; and those are the fellows of the fire, they will dwell in it forever.
Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against God: They will be companions of the Fire,- dwelling therein (for ever)
Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah: They will be companions of the Fire,-dwelling therein (for ever)
مَثَلُ مَا یُنفِقُونَ فِی هَـٰذِهِ ٱلۡحَیَوٰةِ ٱلدُّنۡیَا كَمَثَلِ رِیحࣲ فِیهَا صِرٌّ أَصَابَتۡ حَرۡثَ قَوۡمࣲ ظَلَمُوۤا۟ أَنفُسَهُمۡ فَأَهۡلَكَتۡهُۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَـٰكِنۡ أَنفُسَهُمۡ یَظۡلِمُونَ ١١٧
and whatever they give away in this life will be nullified: a frosty wind strikes and destroys the harvest of people who have wronged themselves. It was not God who wronged them; they wronged themselves
The example of what they spend in this worldly life is like the example of a wind with severe cold; it strikes harvest of people who have wronged themselves and destroy it. Allah has not wronged them, but they have wronged themselves.
The likeness of that which they expend in this life of the world is as the likeness of a wind wherein is intense cold, it befalleth the tilth of a people who have wronged themselves, and destroyeth it. Allah wronged them not, but themselves they wrong
What they spend in the life of this world is like a frosty wind which smites and destroys the crops of a people who had wronged themselves. God did not wrong them, they wronged themselves
The example of what they spend in this servile material world (the lowest state of existence – worldly life) is like a frosty wind that strikes and destroys the harvest of a people who wrong themselves. Allah has not wronged them, but it is they who wrong themselves.
The metaphor of what they spend in their life in this world is that of a wind with an icy bite to it which strikes the crops of a people who have wronged themselves and destroys them. Allah did not wrong them; rather it was themselves they were wronging.
The parable of what they spend in the life of this world is that of a cold wind that strikes the tillage of a people who wronged themselves, destroying it. Allah does not wrong them, but they wrong themselves
Their spending (to attain their goals in humanitarian or religious guises) in this life of the world is like a biting wind accompanied with frost that smites the harvest of a people who wronged themselves (by their wrong belief and their wrong actions), and devastates it. God has never wronged them but they do wrong themselves
That which they spend for the present life bears likeness with the wind wherein is freezing cold which smites the tilth of the people who have done injustice to themselves, so it destroys it. Allah does no injustice to them but they wrong themselves
The likeness of that they expend in this present life is as the likeness of a freezing blast that smites the tillage of a people who wronged themselves, and it destroyed that; God wronged them not, but themselves they wronged
The example of what they spend in this world's life is like a roaring freezing wind that hits the harvest of a people who wronged themselves and destroys it. God did not wrong them, but they wronged themselves.
Their accomplishments in this world will be wiped out like a harvest scattered by a strong windstorm. God never means to harm them; it is them who are unjust to their own souls
What they give in the life of the present may be likened to a wind which brings a chilling frost. It strikes and destroys the harvest of the people who have wronged their own souls. God has not wronged them, but they wrong themselves
The parable of what they spend in this Earlier Life is that of a frosty wind that struck the field of a people who had been unjust to themselves and annihilated it. And Allah was not unjust to them; rather, they are unjust to themselves.
The likeness of what they expend in this life of the world, is as the likeness of wind wherein is a cold blast that falls upon a people's tilth who have wronged themselves and destroys it. It is not God who wrongs them, but it is themselves they wrong
The example of what they spend in this worldly life is similar to the freezing cold wind which struck the fields of a nation who wronged themselves, and destroyed it completely; and Allah did not oppress them, but it is they who wronged themselves
The example of what they spend in the life of this world is like a wind wherein there is a cold storm. It overtook the crop of a people who had wronged their own souls so it destroyed it and Allah did not wrong them but it is they who wrong their own souls.
The likeness of that which they lay out in this present life, is as a wind wherein there is a scorching cold: It falleth on the standing corn of those men who have injured their own souls, and destroyeth it. And God dealeth not unjustly with them; but they injure their own souls
The likeness of what they spend in this life of the world is as the likeness of wind wherein is a cold blast that falls upon the harvest of a people who have wronged themselves and destroys it. It is not Allah who wrongs them, but it is themselves they w
The wealth they spend in this worldly life is like a freezing wind that smites the harvest of a people who have wronged themselves and destroys it. Allah has not wronged them, but they wronged themselves
The alms which they bestow in this present life, are like a freezing wind, which falleth upon and destroyeth the cornfields of a people who have been to themselves unjust. God doeth them no injustice, but to themselves are they unjust
The example of that which they spend in this immediate life is the example of a wind — in it is icy cold (effect): it struck the harvest of the nation who wronged their selves, so it destroyed it. And Allah did not deal unjustly with them; rather, they deal unjustly with their ownselves
The parable of what they spend in this present life is like the parable of a freezing wind in it that lit on the cultivation of the folk who did wrong themselves and caused it to perish. And God did not wrong them, but they do wrong themselves.
What they expense in the life of this world is comparable to a cold front bringing a biting frost. Stricken are the harvests of people who have deceived themselves. Allah has not betrayed them; they betrayed themselves.
What they spend in the life of this (material) world may be likened to a wind which brings a nipping frost: It strikes and destroys the harvest of men who have wronged their own souls: it is not Allah that hath wronged them, but they wrong themselves.
The example of what they spend in the life of this world is like that of a wind accompanied with frost which smites the harvest of a people who wronged themselves, and lays it to waste. It is not Allah who wronged them; rather it is they who wrong themselves
The likeness of that which they spend in the life of this world is as the likeness of wind in which is intense cold; it smites the harvest of a people who are unjust to themselves and destroys it. And Allah wronged them not but they wronged themselves
The likeness of that which they spend in the life of this world is as the likeness of wind in which is intense cold which strikes the harvest of a people who do injustice to themselves and thus destroys it. And Allah is not unjust to them but they are unjust to themselves.
What they spend in the life of this world is like a bitingly cold wind. It strikes the field of those people who wrong their own selves, and destroys it. And Allah does not wrong them, but they wrong themselves
(Whatever) wealth (these people) spend in the life of this world is like the frost-laden wind which strikes and destroys the harvest of a people who wrong their own souls. And Allah has not done them any wrong, but they have wronged their own selves
The example of what they spend in this world is like a wind in which there is a frost; it afflicts the field of the people who wronged themselves, and thus destroys it. God did not wrong them, but it was their souls that they wronged
The example of what they spend in this world is like a wind in which there is a frost; it afflicts the field of the people who wronged themselves, and thus destroys it. God did not wrong them, but it was their souls that they wronged.
The example of what they spend in this world is like a wind in which there is a frost; it afflicts the field of the people who wronged themselves, and thus destroys it. God did not wrong them, but it was their souls that they wronged.
(An) example of what they spend in this the life the present/worldly life (is) as (the) example (of) a wind, in it (is) severe cold/frost, it struck a nation's cultivation/plantation, they caused injustice (to) themselves, so it destroyed/wasted it , and God did not cause injustice to them, and but (it is) themselves they cause injustice to
The parable of what they spend on the life of this world is that of an icy wind which smites the tilth of people who have sinned against themselves, and destroys it: for, it is not God who does them wrong, but it is they who are wronging themselves
The likeness of whatever they expend in this present life (Literally: the lowly "life", i.e., the life of this world) is as the likeness of a wind wherein there is clamoring cold that afflicted the tillage of a people who did injustice to themselves, and so it did cause it to perish. And in no way did Allah do any injustice to them but they did injustice to themselves
The likeness of that which they spend in this life of the world is as the likeness of a biting, icy wind which smiteth the harvest of a people who have wronged themselves, and devastateth it. Allah wronged them not, but they do wrong themselves
What they spend in this life is like the freezing wind that may strike and destroy the farms of the people who have wronged themselves. God has not done injustice to them, but they have wronged themselves
The example of what they spend in this worldly life is just like a wind that, having chill within, struck the tillage of those who wronged themselves, and destroyed it. Allah has not wronged them; rather, they did wrong to themselves
The likeness of what they expend in this ‘worldly life’ is the likeness of freezing wind striking and destroying the harvest of people, who have wronged themselves. Allâh wronged them not, but they wrong their own selves.
What they spend during the life of this world may be likened to the frosty frigid wind, that blows across and ravages the (ripe) harvest of the people who have sinned against themselves. Allah is not unjust to them, but in fact, they are cruel to their own souls
The likeness of what they expend in this worldly life is the likeness of freezing wind striking and destroying the harvest of people who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims. And Allâh has not wronged them, but they used to be unfair to their own selves (when they abandoned the Knowledge of the Truth in favour of their own whims).
The example of whatever they spent in this world that was not pertaining to Allah is just like the crops of wrong headed farmers who were wrongful of actions. Their yield was hit by an icy cold wind that reduced it to ruin. It was not Allah Who did them injustice but it was they who wronged themselves
In this life anything they spend in charity is like a biting wind that blows and destroys the crops of the wrongdoers. Allah did not wrong them but it was themselves
The good they do in this worldly life is like the harvest of an evil people struck by a bitter wind, destroying it ˹completely˺. Allah never wronged them, but they wronged themselves.
The likeness of what they spend in the life of this world is that of a freezing wind which hit the harvest of people who have wronged themselves and destroyed it, and Allah did not wrong them but they wronged themselves.
The wealth they spend in this world can be compared to a freezing wind that smites the tillage of people who have wronged themselves, laying it waste. God is not unjust to them. They are unjust to their own souls
The example of their accomplishments in this life is like a violent wind that hits the harvest of people who have wronged their souls, and wipes it out. GOD never wronged them; it is they who wronged themselves.
The parable of what they spend in this worldly life is like a freezing wind that blew on a field belonging to people who wronged themselves, and it destroyed it. God did not cheat them, but they cheated themselves.
The parable of what they spend in this worldly life is like a freezing wind that blew on a field belonging to people who wronged themselves, and it destroyed it. God did not cheat them, but they cheated themselves.
The example of what they are spending in this Dunya life (worldly life) as an example of a wind in it frost inflicts the tilth of a kinfolk who have oppressed themselves, so it destroys it. And Allah did not oppress them, but they were oppressing themselves.
The likeness of what they (disbelievers) spend in this life of the world is as the likeness of a wind wherein is intense cold which strikes the tilth of a people, who have wronged themselves, and destroys it. Allah has not been unjust to them, but they are unjust to themselves
Whatever they spend in this present life is like a biting, icy wind which smites the tilth of people who have wronged themselves, laying it to waste. It is not God Who does them wrong; they wrong themselves.
The likeness of what they spend in this life of the world is the likeness of a biting, frosty wind that destroys the harvest of a people who wronged their own "Self". Allah wronged them not, but they wronged themselves. (They spent their wealth on themselves although it was a trust given to them to share with fellow human beings)
The likeness of what they spend in the life of this world is as the likeness of wind in which is intense cold (that) smites the seed produce of a people who haw done injustice to their souls and destroys it; and Allah is not unjust to them, but they are unjust to themselves
The likeness of what they spend for the present life is as the likeness of a wind wherein there is intense cold. It smites the harvest of a people who have wronged themselves and destroys it. And ALLAH wronged them not but they wronged themselves
The parable of what they spend in this life of the world is that of a frigid wind that strikes the tillage of a people who have wronged themselves, destroying it. God wrongs them not, but themselves do they wrong
What they spend in the life from this (material) world may be compared to a wind that brings nipping frost: It strikes and destroys the crops of men who have wronged their own souls: It is not Allah who has wronged them, but they (continue to) wrong themselves
What they spend in this worldly life is like a freezing wind that hits the harvest of a people who did wrong to themselves, destroying it. God didn’t wrong them, but they wronged themselves.
The parable of what they spend in this worldly life is that of a frosty wind that strikes the harvest of a people who have wronged their souls, and destroys it. God did not wrong them, but they wronged their own selves
The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have wronged themselves and destroys it. And Allah has not wronged them, but they wrong themselves
The similitude of what they expend in this, the worldly life, is as the similitude of a wind wherein is a cold blast that falls upon the tillage of people who have wronged themselves and destroys it. And God has not wronged them, but they wrong themselves.
What they spend in the life of this (material) world May be likened to a wind which brings a nipping frost: It strikes and destroys the harvest of men who have wronged their own souls: it is not God that hath wronged them, but they wrong thems elves
What they spend in the life of this (material) world May be likened to a wind which brings a nipping frost: It strikes and destroys the harvest of men who have wronged their own souls: it is not Allah that hath wronged them, but they wrong themselves
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ بِطَانَةࣰ مِّن دُونِكُمۡ لَا یَأۡلُونَكُمۡ خَبَالࣰا وَدُّوا۟ مَا عَنِتُّمۡ قَدۡ بَدَتِ ٱلۡبَغۡضَاۤءُ مِنۡ أَفۡوَ ٰهِهِمۡ وَمَا تُخۡفِی صُدُورُهُمۡ أَكۡبَرُۚ قَدۡ بَیَّنَّا لَكُمُ ٱلۡءَایَـٰتِۖ إِن كُنتُمۡ تَعۡقِلُونَ ١١٨
You who believe, do not take for your intimates such outsiders as spare no effort to ruin you and want to see you suffer: their hatred is evident from their mouths, but what their hearts conceal is far worse. We have made Our revelations clear for you; will you not use your reason
O you who believe! Don’t take as friends except from you (your religion); they (disbelievers) don’t spare any effort to make you corrupt. They desire whatever distresses you most. Indeed their hatred is apparent from their (sayings), and what their hearts conceal is far worse. Surely, We have made plain to you the Verses if you understand.
O Ye who believe! take not for an intimate anyone besides yourselves; they shall not be remiss in doing you mischief. Fain would they that which distresseth you. Surely their malice hath shewn itself by their mouths, and that which their breasts conceal is greater still. Surely We have expounded unto you the signs, if ye will but reflect
O believers, do not make others except your own people your confidants. They will spare no effort to ruin you: They surely desire your annihilation. Hate is on their tongues, and what they hide in their hearts is worse. We have shown you the signs if you have sense
O believers... Do not befriend those other than your kind (those who are not of your faith and belief). (They) wait for an opportunity to harm you and seeing you in hardship makes them happy. Do you not see how their adversity overflows from their mouths! And what they conceal inside (their hearts) is even bigger. Thus, we clearly inform you of the necessary signs. Use your reason (evaluate).
You who have iman! do not take any outside yourselves as intimates. They will do anything to harm you. They love what causes you distress. Hatred has appeared out of their mouths, but what their breasts hide is far worse. We have made the Signs clear to you if you use your intellect.
O you who have faith! Do not take your confidants from others than yourselves; they will spare nothing to ruin you. They are eager to see you in distress. Hatred has already shown itself from their mouths, and what their breasts hide [within] is yet worse. We have certainly made the signs clear for you, should you apply reason
O you who believe! Take not for intimates from among others than your own people, for those (who especially cherish hostility towards you) spare no effort to ruin you, and yearn for you to always suffer. Hatred has shown itself by their mouths, and what their bosoms conceal is even greater. Now We have told you the manifest truths, if you reason and understand
O you who believe! Do not hold other people as confidants of your secrets to the exclusion of your own (honest) folk. Such people shall not be remiss to corrupt you; they love all that by which you get into trouble. Gross hatred has already expressed itself through (the utterances of) their mouths and what their hearts conceal is far worse. Now We have explained the Messages fully to you if you would only understand
O believers, take not for your intimates outside yourselves such men spare nothing to ruin you; they yearn for you to suffer Hatred has already shown itself of their mouths, and what their breasts conceal is yet greater. Now We have made clear to you the signs, if you understand
You who believe, do not take any confidants besides yourselves, as they (disbelievers) will not fail to ruin you (or to corrupt you), and they wish for what distresses you, hatred is obvious from (words of) their mouths, and what their chests/minds hide is even greater. We have clarified Our verses for you, if you understand.
The believers should not take as intimate friend those who do not think like themselves. The tongue of these outsiders have already declared their hatred towards your style of life (refer to the interviews of their leaders openly published in the Western media); imagine how stronger of hate they keep in their heart towards your belief. God is thus clearly warning you; may you use your brain
O you who believe, do not take as confidants those other than yourselves. They will not fail to corrupt you. They only desire your ruin. Hatred has already appeared from their mouths, what their hearts conceal is far worse. We have made plain to you the signs, if you are wise
O you who have attained faith, do not take outsiders for confidants: they never cease to cause you confusion. They have (always) loved to see you suffer. Hatred has already appeared from their mouths, but what their chests hide is bigger. We have already made the messages evident for you, if you have been reasoning.
O ye who believe! take not to intimacy with others than yourselves; they will not fail to spoil you; they would fain ye came to trouble,- hatred is shown by their mouths; but what their breasts conceal is greater still. We have made manifest to you our signs, did ye but understand
O People who Believe! Do not share your secrets with others - they do all they can to ruin you; they desire the maximum harm for you; enmity has been revealed from their speech, and what they hide in their breasts is greater; we have explained the signs clearly to you, if you have intelligence
O you who believe! Do not take unto yourself intimate friends from those other than yourselves. They will spare no effort in confounding you it makes them happy that you distress. Indeed the hatred has come forth from their mouths but what their bosoms hide is even greater. We indeed have made the signs evident for you if you indeed understand.
O true believers, contract not an intimate friendship with any besides your selves: They will not fail to corrupt you. They wish for that which may cause you to perish: Their hatred hath already appeared from out of their mouths; but what their breasts conceal is yet more inveterate. We have already shewn you signs of their ill will towards you, if ye understand
O you who believe! Take not for intimates others than your own folk, who would not fail to ruin you; they love to obstruct you. Hatred is shown by their mouths; but what their breasts conceal is greater still. We have made manifest to you Our revelations
Believers, do not take intimates with other than your own. They spare nothing to ruin you, they yearn for you to suffer. Hatred has already shown itself from their mouths, and what their chests conceal is yet greater. Indeed, We have made clear to you the signs, if you understand
O ye who have believed! form not intimacies among others than yourselves. They will not fail to corrupt you. They long for your ruin. Hatred hath already shewn itself out of their mouths, but more grievous is what their breasts conceal. The tokens thereof we have already made plain to you, if ye will comprehend
O you people who have Believed (in Al-Kitab)! Take not as Bitanah (confidant) from outside your own. They shall not fail in injecting corruption and vulgarity in you. They desired that which pained you. Their hatred (against Islam) has become evident from their facies. And whatever their chests conceal is more serious and dangerous. Certainly, We have made evident to you the signs (to understand the enemy) if you were using (your) intellect
O those who believed! Take not to yourselves as close friends other than yourselves. They stop at nothing to ruin you. They wished that misfortune would fall on you. Surely, their hatred showed itself from their mouths and what their breasts conceal is greater. Surely, We made manifest to you the signs if you had been reasonable.
O Believers, do not intimately trust those outside your value system. They will succeed in corrupting you. They only want to ruin you. Despicable hatred has already appeared from their mouths; what their hearts conceal is far worse. We have made the signs clear, if you have wisdom.
O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire for you to suffer: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom.
Believers! Do not take for intimate friends those who are not of your kind. They spare no effort to injure you. Indeed they love all that distresses you. Their hatred is clearly manifest in what they say, and what their breasts conceal is even greater. Now We have made Our messages clear to you, if only you can understand (the danger of their intimacy)
O you who believe, take not for intimate friends others than your own people: they spare no pains to cause you loss. They love that which distresses you. Vehement hatred has already appeared from out of their mouths, and that which their hearts conceal is greater still. Indeed We have made the messages clear to you, if you understand
O you who believe ! do not take into intimacy people other than your own, they will not spare anything to inflict loss on you, they love that which distresses you, hatred has (already) appeared through their mouths and that which they hide in their bosoms is greater. We have made clear to you the signs if you are those who understand.
O you who believe! Develop no intimacy with those outside your circle who leave no stone unturned to ruin you, loving to see you suffer. Hatred spews from their mouths, and what their hearts conceal is far worse. We have certainly made the Signs/Verses clear to you, if you could but understand.
O believers! Do not confide in those who are not from amongst you. They will never miss (any) chance to cause you mischief. They wish you severe torture. As for their malice, that has become evident from their utterances, and (the hostility) that they have concealed in their hearts is (even) greater. We have made the signs manifest to you if you would use your intellect
O you who believe do not take protection from any besides yourselves; they will only disrupt you greatly. They wish that you suffer; the hatred appears from their mouths and what their chests hide is greater! We have made clear for you the signs if you comprehend
O you who believe do not take as an inner-circle any from besides yourselves; they will only disrupt you greatly. They wish that you deviate; the hatred is apparent out of their mouths and what their chests conceal is even greater! We have made clear for you the signs if you comprehend.
O you who believe do not take as an inner circle any from besides yourselves; they will only disrupt you greatly. They wish that you deviate; the hatred is apparent out of their mouths and what their chests conceal is even greater! We have made clear for you the signs if you comprehend.
You, you those who believed, do not take a confidant from other than you, they do not slacken/relax in (causing) degeneration/corruption (to) you, they loved/wished what you suffered (from) exertion/burden . The intense, hatred/animosity appeared from their mouths, and what their chests (innermosts) hide (is) greater/bigger. We have clarified to you the signs/verses/evidences if you were/are understanding
O YOU who have attained to faith! Do not take for your bosom-friends people who are not of your kind. They spare no effort to corrupt you; they would love to see you in distress. Vehement hatred has already come into the open from out of their mouths, but what their hearts conceal is yet worse. We have indeed made the signs [thereof] clear unto you, if you would but use your reason
O you who have believed, do not take to yourselves retainers, apart from your (people); they spare nothing to (cause) confusion to you; they would like to (bring you) whatever distresses you. Abhorrence has already been displayed of their mouths, and whatever their breasts conceal is (still) greater. We have already made evident to you the signs, in case you consider
O ye who believe! Take not for intimates others than your own folk, who would spare no pains to ruin you; they love to hamper you. Hatred is revealed by (the utterance of) their mouths, but that which their breasts hide is greater. We have made plain for you the revelations if ye will understand
Believers, do not expose your privacy to the unbelievers. They like to mislead you and see that you are seriously harmed. Signs of animosity from their mouths have already become audible, but what they hide in their heads is even worse. We have certainly made Our evidence clear, if only you would consider it
O you who believe, do not take anyone as an insider but those from among your own selves. They would spare no effort to do you mischief. They want you to be in trouble. Malice has come out of their mouths while what is concealed in their hearts is still worse. We have made the signs clear to you, if only you understand
O’ you who adhere firmly to Islamic monotheism, take not as intimates others than your own people. They would spare nothing to ruin you, and would like to see that you are seriously harmed. Animosity has already appeared from their mouths, and what their hearts conceal is greater. We have certainly made the signs clear to you, if you do possess self- awareness that allows you to understand.
Oh you who believe! Do not take as your intimate friends, anyone other than your own _ (the believers). The others _ (the unbelievers) _ spare no effort to corrupt you. They love to see you in trouble. (Malice and) hatred has already burst forth from their lips, but what their hearts hold back is far worse. We have explained the verses to you. If you would only understand
O’ you who live by Faith! do not take as intimates others than your own people. They would spare nothing to ruin you. Their only desire is to see you seriously hurt. Animosity has already appeared from their mouths, and what their hearts conceal is greater. We have certainly made the signs (of their enmity) clear to you if only you have a higher level of consciousness.
O you people whose hearts have been impressed with the image of religious and spiritual virtues: do not have as intimate associates a body of persons of another law; they shall not hesitate to pervert you. They eagerly wish to overthrow you or bring an irretrievable disaster upon you. Nature has written a letter of discredit upon their faces that reflect hatred; such a hatred that is portrayed in their thoughts which they express in words, but worse is what their bosoms conceal. We have made to you Our revelations clear and plain if only you have soundness of judgement in the choice of means and ends
Believers, don’t take as your closest friends others apart from fellow believers, they will cause you grief and they’d like to cause you distress. Their hatred is obvious from their mouths, but what they hide in their hearts is even worse. We have clearly explained to you Our signs, if you reflect.
O believers! Do not associate closely with those who would not miss a chance to harm you. Their only desire is to see you suffer. Their prejudice has become evident from what they say—and what they hide in their hearts is far worse. We have made Our revelations clear to you, if only you understood.
Oh you believers, do not take confidants from outside your own; they will not stop harming you, they love what ruins you, their hatred is already apparent from (what comes out of) their mouths, and what they hide in their chests is more severe. We have already explained the signs to you if you understand.
Believers, do not make friends with any but your own people. They will spare no pains to corrupt you; they desire nothing but your ruin; their hatred is evident from what they utter with their mouths, but greater is the hatred which their bosoms conceal. We have made plain to you Our revelations; perchance you will understand
O you who believe, do not befriend outsiders who never cease to wish you harm; they even wish to see you suffer. Hatred flows out of their mouths and what they hide in their chests is far worse. We thus clarify the revelations for you, if you understand.
Believers do not be close friends to outsiders who spare no effort to ruin you and want to see you suffer. Their hatred is apparent in what they say, and what their hearts hide is even worse. We have made Our revelations clear to you, if you would only use your reason.
Believers do not be close friends to outsiders who spare no effort to ruin you and want to see you suffer. Their hatred is apparent in what they say, and what their hearts hide is even worse. We have made Our revelations clear to you if you would only use your reason.
O you who believed! Do not take from without you an entourage, who will not spare effort to ruin you. They wish you to suffer. The detest has already appeared from their mouths, and what their chests hide is bigger. We have demonstrated for you the verses, if you were reasoning.
O' you who have Faith! Do not take intimate other than yourselves. They do not fall short in corrupting you. They like what distresses you. Hatred has already appeared from (the utterance of) their mouths while what their breasts conceal is greater. We have made the Signs clear for you if you ponder
Believers, do not take for your intimate friends men other than your own folk. They will spare no effort to corrupt you. They love to see you in distress. Their hatred has already become apparent by [what they say with] their mouths, but what their hearts conceal is even much worse. We have made revelations plain to you, if you will only use your reason.
O You who have chosen to be graced with belief! Do not take as intimates others than your own folk. They will do all they can to harm you. They love to see you in distress. Many of them have already voiced their hatred and what they hide in their chests is far worse. We thus clarify Our Commands for you so that you use your intellect
O you who believe! do not take for intimate friends from among others than your own people; they do not fall short of inflicting loss upon you; they love what distresses you; vehement hatred has already appeared from out of their mouths, and what their breasts conceal is greater still; indeed, We have made the communications clear to you, if you will understand
O ye who believe ! take not others than your own people as intimate friends; they will spare no pains to ruin you. They love to see you in trouble. Hatred has already shown itself through the utterances of their mouths and what their breasts hide is greater still. We have made clear to you OUR commandments, if you will only use your understanding
O you who believe! Take not intimates apart from yourselves; they will not stint you in corruption. They wish you to suffer. Hatred has appeared from their mouths; yet what their breasts conceal is greater. We have indeed made clear the signs for you, were you to understand
O you who believe! Do not take into your closeness those (who are) outside your (own) circles: They (those outside your own circles) will not fail to spoil you. They only desire your ruin: Hatred of ranks (and people within your circles) has already appeared from their mouths: What their hearts hide is far worse (than what they have said). Indeed, We have made plain to you the Signs, if you have understanding (and wisdom)
O you who believe, don’t take as confidants those outside your ranks, as they will spare no effort to harm you. They desire your downfall. Their words show their hatred, but what their hearts conceal is far worse. We made the signs clear for you, if you would understand.
O you who believe! Do not befriend outsiders who never cease to wish you harm. They love to see you suffer. Hatred has already appeared from their mouths, but what their hearts conceal is worse. We have made the messages clear for you, if you understand
O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason
O those who believed! Do not take as intimates others than you; they will not fail to ruin you; they wished you fell into difficulty, certainly, the hatred has shown from their mouths; and what their breasts conceal is greater. Certainly, We have made clear for you the signs, if you will become intelligent.
O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made pla in to you the Signs, if ye have wisdom
O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom
هَـٰۤأَنتُمۡ أُو۟لَاۤءِ تُحِبُّونَهُمۡ وَلَا یُحِبُّونَكُمۡ وَتُؤۡمِنُونَ بِٱلۡكِتَـٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمۡ قَالُوۤا۟ ءَامَنَّا وَإِذَا خَلَوۡا۟ عَضُّوا۟ عَلَیۡكُمُ ٱلۡأَنَامِلَ مِنَ ٱلۡغَیۡظِۚ قُلۡ مُوتُوا۟ بِغَیۡظِكُمۡۗ إِنَّ ٱللَّهَ عَلِیمُۢ بِذَاتِ ٱلصُّدُورِ ١١٩
This is how it is: here you are, you love them, but they do not love you; you believe in all the Scriptures and when they meet you, they say, ‘We believe,’ but when they are alone, they bite their fingertips in rage at you. [Prophet], say, ‘Die of rage [if you wish]!’ God knows exactly what is in everyone’s hearts
You are those who love them but they don’t love you, and you believe in all the Scripture (Torah, Gospel, while they disbelieve in Qur’an). And when they meet you, they say: “We believe.” But when they are alone, they bite (tips of their) fingers at you in rage. Say (to them): “Perish in your rage.” Certainly, Allah knows all what are in their hearts
Lo! it is you who love them whereas they love you not, and you believe in the Book, all of it. When they meet you, they say: we believe. And when they are alone, they bite their fingertips at you in rage. Say thou: die in your rage. Verily Allah is Knower of that which is in the breasts
Just think! You hold them as your friends but they do not, even though you believe in all the Scriptures. When they meet you they say: "We believe;" but when they are alone they bite their fingers in rage. Say: "Die of your rage. God is aware of the secrets of the hearts."
You are such people (of belief) that (due to the reality you believe in) you like them. Whereas they do not like you (because you do not share their faith)! You believe in all of the knowledge of reality. When they see you they say, “We have believed”; but when they are left to themselves they bite their fingertips in rage. Say, “Perish in the fire of your rage!”... Most certainly Allah, as the very essence of your being with His Names, knows what you conceal within.
There you are, loving them when they do not love you, even though you have iman in all the Books. When they meet you, they say, ´We have iman.´ But when they leave they bite their fingers out of rage against you. Say, ´Die in your rage.´ Allah knows what your hearts contain.
Ah! You are the ones who bear love towards them, while they do not love you, though you believe in all the Books; and when they meet you, they say, ‘We believe,’ but when they are alone, they bite their fingertips out of rage at you. Say, ‘Die of your rage!’ Indeed Allah knows best what is in the breasts
You are such (frank, clear-hearted) people that you love them (even those who are enemies to you), but they do not love you; and you believe in the whole of the Book (without making any distinction between the verses, and believe in all of the God-revealed Books). When they meet you they say (hypocritically), "We believe;" but when they find themselves alone, they gnaw their fingers in rage against you. Say (to them, O Messenger): "Perish in your rage!" Assuredly, God has full knowledge of what lies hidden in the bosoms
Behold! You are those who love them while they do not love you, though you believe in every (Divine) Book, in the whole of it. And when they meet you they say, `We believe,' and when they are alone they bite their finger-tips out of rage against you. Say, `Perish in your rage. Surely, Allah knows the inmost secrets of your hearts.
Ha, there you are; you love them, and they love you not; you believe in the Book, all of it, and when they meet you they say, 'We believe,' but when they go privily, they bite at you their fingers, enraged. Say: 'Die in your rage; God knows the thoughts in the breasts.
You love them while they do not love you, and you believe in all the books (while they do not). When they meet you, they say: “We believe,” and when they are alone, they bite their fingertips out of anger for you. Say: “Die from your anger, indeed God knows what is inside the chests/minds.”
You extend your love towards them out of your belief in their (original/ lost) Scripture. They , on the contrary, seek a common ground with you at your presence and bite their fingers out of rage at your absence [as they cannot beat you in argument]! Say to them: “Die in your rage.” [They can not hide their wicked attitude from the Lord as] God is aware of the most innermost thoughts of every one
You are those who love them, but they do not love you, because you believe in the whole Book. When they meet you they say, “We believe.” But when they are alone, they bite off the very tips of their fingers at you in their rage. Say, “Die in your rage, God knows well all the secrets of the heart.
There youpl are, loving them whereas they do not love you, and you believe in the entire Scripture. And when they encounter you, they say, “We have attained faith,” but when they are alone, they bite their fingers in rage at you. Saysg, “Diepl in your rage. Indeed, Allah is All-Knowing of what lies within the chests.”
Ye it is who love them, but they love not you; and ye believe in the Book, all of it. But when they meet you they say, 'We believe;' and when they go aside they bite their finger tips at you through rage. Say, 'Die in your rage, for God doth know the nature of men's breasts.
Listen! It is you who love them and they do not love you, whereas the fact is that you believe in all the Books; when they meet you they say, “We believe”; and when they are alone they chew their fingers at you with rage; say, “Die in your frenzy!” Allah knows well what lies within the hearts
Here you are! You love them but they love you not and you believe in the book all of it. And when they meet you they say, “We believe.” But when they are alone they bite the fingers against you from the rage. Say, “Die with your rage.” Truly Allah is All-knowing about the essence of the hearts.
Behold, ye love them, and they do not love you: Ye believe in all the scriptures, and when they meet you, they say, we believe; but when they assemble privately togeher, they bite their fingers ends out of wrath against you. Say unto them, die in your wrath: Verily God knoweth the innermost part of your breasts
Verily, it is you who love them, but they love not you; and you believe in the whole of the Scripture. But when they meet you they say, "We believe;" and when they go aside they bite their fingertips at you through rage. Say, "Die in your
There you are loving them, and they do not love you. You believe in the entire Book. When they meet you they say: 'We, believe. ' But when alone, they bite their fingertips at you out of rage. Say: 'Die in your rage! Allah has knowledge of what is in your chests.
See now! ye love them, but they love not you. Ye believe the entire Book. And when they meet you, they say, "We believe;" but when they are apart, they bite their fingers' ends at you, out of wrath. SAY: "Die in your wrath!" God truly knoweth the very recesses of your breasts
Lo! You are such people: you like them and they like you not; you Believe in Al-Kitab in its entire text. And when they met you they said: “We have Believed.” And when they attained privacy they bit, out of hatred against you, the tips of (their) fingers, in rage. Say: “Perish in your rage. Certainly, Allah is All-Aware with the state (of hearts) in the chests.”
Lo, behold! You are those imbued with love for them, but they love you not. And you believed in the Book, all of it. And when they met you, they said: We believe. But when they went privately, they bit the tips of their fingers at you in rage. Say: Die in your rage. Truly God is Knowing of what is within the breasts.
You love them, but they do not love you. You believe in the whole Book. When they meet you, they say, “We believe.” When they are alone, they bite their fingertips in rage against you. Say, “Die in your rage. Allah surely knows what lurks in hearts.”
Ah! ye are those who love them, but they love you not,- though ye believe in the whole of the Book. When they meet you, they say, "We believe": But when they are alone, they bite off the very tips of their fingers at you in their rage. Say: "Perish in your rage; Allah knoweth well all the secrets of the heart."
Lo! It is you who love them but they do not love you even though you believe in the whole of the (heavenly) Book. When they meet you they say: ´We believe´, but when they are by themselves they bite their fingers in rage at you. Say: ´Perish in your rage.´ Allah knows even what lies hidden in their breasts
Lo! you are they who will love them while they love you not, and you believe in the Book, (in) the whole of it. And when they meet you they say, We believe, and when they are alone, they bite (their) finger tips in rage against you. Say: Die in your rage. Surely Allah is Knower of what is in the hearts
Ah ! you are those who love them but they do not love you, and you are those who believe in the whole of the book *. And when they meet you, they say, "We believe," but when they are alone, they bite their finger tips because of (their) anger on you. Say, "Die in your anger." Allah is certainly the Knower of that which is in the bosoms ( hearts). * All Divine Books.
Behold! You are the ones who love them, but they love you not. And you do believe in every Book of His! And when they meet you, they say, "We believe." And when they are alone, they bite their fingers, in their rage against you. Say, "Die in your rage. Allah does indeed know secrets of the minds ."
Beware! You are the ones who love them, but they do not (even) like you, although you believe in all the Books. When they meet you, they say: ‘We have accepted faith,’ but when alone, they bite their fingers in rage against you. Say: ‘Perish in your pent-up rage.’ Certainly, Allah knows well the secrets of hearts
Here you love them while they do not love you, and you believe in the whole Scripture. And if they meet you they Say: "We believe," and if they are alone they bite their fingers out of frustration at you. Say: "Die in your frustration, God is aware of what is in the chests."
Here you love them while they do not love you, and you believe in the entire Book. And if they meet you they say: "We believe," and if they are alone they bite their fingers out of frustration at you. Say: "Die in your frustration, God is aware of what is in the chests."
Here you love them while they do not love you, and you believe in the entire Book. And if they meet you they say: "We believe," and if they are alone they bite their fingers out of frustration at you. Say: "Die in your frustration, God is aware of what is in the chests."
Here you are, those (who) love/like them, and they do not love/like you, and you believe with The Book, all of it, and (when) they met you, they said: "We believed." And if they were alone/together they bit on you the fingertips from the anger/rage . Say: "Die with your anger/rage, that God (is) knowledgeable with (what is) in the chests (innermosts)."
Lo! It is you who [are prepared to] love them, but they will not love you, although you believe in all of the revelation. And when they meet you, they assert, "We believe [as you believe]"; but when they find themselves alone, they gnaw their fingers in rage against you. Say: "Perish in your rage! Behold, God has full knowledge of what is in the hearts [of men]!"
Now, you are those ones who love them, and they do not love you, and you believe in the Book, all of it. And when they meet you, they say, "We have believed." And when they go away in private, they bite at you their finger-tips in rage. Say, "Die in your rage; surely Allah is Ever-Knowing of the inmost (thoughts) in the breasts " (Literally: what the breasts own)
Lo! ye are those who love them though they love you not, and ye believe in all the Scripture. When they fall in with you they say: We believe; but when they go apart they bite their finger-tips at you, for rage. Say: Perish in your rage! Lo! Allah is Aware of what is hidden in (your) breasts
There are people whom you love, but they do not love you, despite your belief in all the (heavenly) Books. On meeting you They proclaim belief on meeting you, but in private, bite their fingers at you in anger. Tell them, "Perish in your rage! God knows well what is in everyone's hearts"
Look, you are the ones who love them and they do not love you. You believe in all the books; (On the other hand,) when they meet you, they say, .We believe., and when they are alone, they bite their finger-tips out of rage against you. Say, .May you perish in your rage. Surely, Allah is All-Aware of what lies in the hearts
Here you are showing them your love, while they do not love you, although you believe in all the ‘Scriptures’. When they meet you, they say: "We adhere to Islamic monotheism.”But when they are alone, they bite their fingertips in rage against you. Therefore, say unto them: "Die in your outrage!” Indeed, Allâh is Well-Aware of what is in the hearts.
Here you are! You have love (and fondness) for them, but they do not love you at all, (even though) you believe in all the scriptures. When they see you, they say, "We believe!" But when they are alone, they bite off their fingertips in their rage towards you. Say, "Die (and fade away) in your fury! Allah is well Aware of that which is in your heart."
Here you are! You demonstrate your own love for them, whereas they do not love you although you believe in all the Scriptures. When they meet you, they make a false profession of faith. But when they are alone, they bite their fingertips in rage against you. So say unto them: "Die in your outrage!”. Most assuredly Allâh is Well-Aware of what is stored up in the hearts.
You see how you hold them dear and entertain great regard for them while they do not reciprocate the same feeling. You give credence to all the Books which Allah has revealed while they do not. When they come face to face with you they declare that they have conformed their will to Allah’s blessed will but when they are apart from you, they bite their lips and their finger tips in the rage of distemper. Say to them O Muhammad: "Perish those whose minds are backwards and perish you in the rage of your distemper; Allah is indeed 'Alimun of all private thoughts and feelings in the breast"
This is how you are, you love them, but they don’t love you though you believe in their whole Book. When they meet you, they say: “We believe,” but when they are alone they bite their fingertips out of rage. Say, “Die in your rage!” Allah knows well people’s innermost feelings.
Here you are! You love them but they do not love you, and you believe in all Scriptures. When they meet you they say, “We believe.” But when alone, they bite their fingertips in rage. Say, ˹O Prophet,˺ “˹May you˺ die of your rage!” Surely Allah knows best what is ˹hidden˺ in the heart.
There you are the ones who have affection for them, whereas they have no affection for you, and you believe in all of the book, and when they meet you they say "we believe", and when they are alone they bite their fingers against you out of anger. Say, die from your anger, for Allah knows what is kept inside.
Behold how you love them and they do not love you; because you believe in the Book entire. When they meet you they say: ‘We believe.‘ But when alone, they bite their finger-tips with rage. Say: ‘May you perish in your rage! God has knowledge of your innermost thoughts.‘
Here you are loving them, while they do not love you, and you believe in all the scripture. When they meet you they say, "We believe," but as soon as they leave, they bite their fingers out of rage towards you. Say, "Die in your rage." GOD is fully aware of the innermost thoughts.
Here you are loving them, but they do not love you. You believe in the entire Book, and when they meet you, they say, "We believe." When they depart, they bite their fingers in rage against you. Say, "Perish in you rage. God knows what is in your hearts."
Here you are, loving them, but they do not love you. You believe in the entire Book, and when they meet you, they say, “We believe.” When they depart, they bite their fingers in rage against you. Say, “Perish in your rage. God knows what is in your hearts.”
Here you are, you love them, and they do not love you, and you believe with the whole Book. And if they met you, they said, “We believed;” and if they are alone, they bite upon you their fingers from the rage. Say, “Die with your rage; surely Allah is Knowledgeable with the chest's ego.”
Here you are, loving them while they do not love you! Though you believe in all Books and when they meet you, they say: ' We believe ', but when they are alone, they bite the ends of their fingers in rage against you. Say: ' Die in your rage!'. Surely Allah is aware of what is in the breasts
See for yourselves how it is you who love them and they do not love you. You believe in all revelations. When they meet you they say: “We, too, are believers.†But when they find themselves alone, they bite their fingertips with rage against you. Say: “Perish in your rage. God is fully aware of what is in the hearts [of people].â€
You endear them though they endear you not. You believe in all the Scriptures. When they meet you they say, " We believe as you believe"; but as soon as they leave, they bite their fingers out of rage towards you. Say, "Die in your rage." Allah is fully Aware of what is hidden in your hearts
Lo! you are they who will love them while they do not love you, and you believe in the Book (in) the whole of it; and when they meet you they say: We believe, and when they are alone, they bite the ends of their fingers in rage against you. Say: Die in your rage; surely Allah knows what is in the breasts
Behold ! you are those who love them, but they love you not. And you believe in the Book, all of it. When they meet you, they say, `We believe;' but when they are alone, they bite their finger tips at you for rage. Say, `Perish in your rage. Surely ALLAH has full knowledge of what is hidden in your breast.
Lo! You are the ones who love them, while they love you not, though you believe in the Book entire. And when they meet you they say, “We believe,” but when they are alone they bite their fingers at you from rage. Say, “Die in your rage!” Truly God knows what lies within breasts
Oh! You are those who love them, but they do not love you— Though you believe in the whole of the Book. When they meet you, they say: "We believe:" But when they are alone, they bite off the very tips of their fingers in their rage at you. Say: "Perish in your rage; Allah knows well all the secrets of the hearts."
Here you are, loving them, yet they don’t love you, even though you believe in the entirety of the Scripture. When they encounter you, they say, “We believe.” But when they’re alone, they bite their fingertips in rage against you. Say, “Die in your rage!” God is fully aware of what’s in the hearts.
There you are, you love them, but they do not love you, and you believe in the entire scripture. And when they meet you, they say, 'We believe;' but when they are alone, they bite their fingers in rage at you. Say, 'Die in your rage; God knows what is within the hearts.'
Here you are loving them but they are not loving you, while you believe in the Scripture - all of it. And when they meet you, they say, "We believe." But when they are alone, they bite their fingertips at you in rage. Say, "Die in your rage. Indeed, Allah is Knowing of that within the breasts."
Lo! You are those who love them, and they love you not; and you believe in the Book, all of it. And when they meet you they say, 'We believe;' and when they are alone, they bite on the fingertips from rage. Say, 'Die in your rage. Indeed, God knows what the breasts own.'
Ah! ye are those who love them, but they love you not,- though ye believe in the whole of the Book. When they meet you, they say, "We believe": But when they are alone, they bite off the very tips of their fingers at you in their rage. Say: "Pe rish in you rage; God knoweth well all the secrets of the heart."
Ah! ye are those who love them, but they love you not,- though ye believe in the whole of the Book. When they meet you, they say, "We believe": But when they are alone, they bite off the very tips of their fingers at you in their rage. Say: "Perish in you rage; Allah knoweth well all the secrets of the heart."
إِن تَمۡسَسۡكُمۡ حَسَنَةࣱ تَسُؤۡهُمۡ وَإِن تُصِبۡكُمۡ سَیِّئَةࣱ یَفۡرَحُوا۟ بِهَاۖ وَإِن تَصۡبِرُوا۟ وَتَتَّقُوا۟ لَا یَضُرُّكُمۡ كَیۡدُهُمۡ شَیۡءًاۗ إِنَّ ٱللَّهَ بِمَا یَعۡمَلُونَ مُحِیطࣱ ١٢٠
They grieve at any good that befalls you [believers] and rejoice at your misfortunes. But if you are steadfast and conscious of God, their scheming will not harm you in the least: God encircles everything they do
If a good befalls you, it grieves them; and if a misfortune overtakes you, they rejoice at it. But if you remain steadfast and become pious, their design would not harm you. Surely, Allah encompasses all that they do.
If there happenoth unto you any good it grieveth them, and if there happenoth unto you an ill, they rejoice thereat. And if ye remain persevering and God-fearing their guile shall not harm you at all. Verily Allah is of that which they work Encompasser
If good comes your way, they are vexed; but if evil befalls you they are pleased and rejoice; yet if you are patient and guard yourselves against evil, their cunning will not harm you in the least, for whatsoever they do is well within the reach of God
When a good thing happens to you, it grieves them; but, when an affliction befalls you, they rejoice. If you persevere and protect yourselves, their plot will never harm you. Most certainly, Allah encompasses what they do (without the concept of locality).
If something good happens to you, it galls them. If something bad strikes you, they rejoice at it. But if you are steadfast and have taqwa, their scheming will not harm you in any way. Allah encompasses what they do.
If some good should befall you, it upsets them, but if some ill should befall you, they rejoice at it. Yet if you are patient and Godwary, their guile will not harm you in any way. Indeed Allah comprehends what they do
If anything good happens to you, this grieves them; if any misfortune befalls you, they rejoice at it. Yet if you endure and persevere in your way and act in piety keeping from evil and any injustice, their guile will never harm you. Surely God fully encompasses (with His Knowledge and Power) all that they do
If anything good contacts you, it hurts them, but if an evil afflicts you, they rejoice thereat. However, if you patiently persevere and ward off evil, their machination will do you no harm at all. Verily, Allah encompasses all their activities
If you are visited by good fortune, it vexes them; but if you are smitten by evil, they rejoice at it. Yet if you are patient and godfearing, their guile will hurt you nothing; God encompasses the things they do
If anything good happens to you it upsets them and when anything bad happens to you, they will be happy with it. And if you persevere and protect yourselves, their plots will not cause the least bit of harm to you. God surrounds (has complete knowledge of and power over) what they do.
When something good happens to you, they become jealous and when you are in trouble they rejoice. If you continue your righteous way of life, their schemes cannot hurt you as God is aware of what they do [and will protect you accordingly.]
If anything good happens to you, it grieves them. But if some misfortune overtakes you, they rejoice in it. But if you are constant and do right, not the least harm will their deviousness do to you, for God compasses all that they do
If any good touches youpl, it upsets them. But if anything evil befalls you, they rejoice at it. Yet if you persevere patiently and become mindful (of God), their plots will not harm you at all. Indeed, Allah is All-Encompassing of what they do.
If good luck touch you it is bad for them, but if bad luck befall you they rejoice therein; yet if ye are patient and fear, their tricks shall not harm you, for what they do God comprehends
If some good reaches you, they feel unhappy; and if misfortune befalls you, they will rejoice; and if you remain steadfast and pious, their evil scheme will not harm you in the least; undoubtedly all what they do is encompassed by Allah
If something good touches you, it saddens them and if something evil befalls you, they exult over it. But if you are patient and you safeguard your own souls, their plans will not harm you in aught. Truly Allah is All-encompassing over all that they do.
If good happen unto you, it grieveth them; and if evil befall you, they rejoice at it. But if ye be patient, and fear God, their subtlety shall not hurt you at all; for God comprehendeth whatever they do
If good luck touches you it is bad for them, but if bad luck befalls you they rejoice therein; yet if you are patient and fear, their tricks shall not harm you. Lo, Allah is surrounding what they do
When you are touched with good fortune, they grieve, but when evil befalls you, they rejoice. If you are patient and cautious, their guile will never harm you. Allah encompasses what they do
If good befalleth you it grieveth them, and when ill lighteth on you, they rejoice in it. But if ye be steadfast and fear God, their craft shall in no way harm you. For God is round about their doings
If a good befalls you, it grieves them; and if an evil overtakes you, they rejoice over it. And if you remain patient and remain in obedience, their planning shall not do you any harm. Surely, Allah is All-Vigilant and Watchful on what they do
If benevolence touches you, it raises anger in them, but if an evil deed lights on you, they are glad about it. But if you endure patiently and are Godfearing, their cunning will not injure you at all. Truly, God is One Who Encloses what they do.
If good fortune comes to you, it grieves them. If tragedy comes to you, they rejoice over it. If you are patient and reverent, their deceit will never harm you. Certainly, Allah surrounds what they do.
If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are patient and do right, not the least harm will their cunning do to you; for Allah Compasseth round about all that they do.
If anything good happens to you they are grieved; if any misfortune befalls you they rejoice at it. But if you remain steadfast and mindful of Allah their designs will not cause you harm. Allah surely encompasses all that they do
If good befalls you, it grieves them, and if an evil afflicts you, they rejoice at it. And if you are patient and keep your duty, their struggle will not injure you in any way. Surely Allah encompasses what they do
If good (even) touches you they feel bad and if evil befalls you they are happy about it, but if you are patient and guard yourselves, their plot will not harm you in anything. Allah is certainly the Encompassor of that which they do.
If anything good happens to you, it grieves them. And if anything bad befalls you, they rejoice at it. And if you exercise patience and piety, their guile shall cause you no harm. Indeed! Allah has, within His Sight, everything they do
If something goes in your favour, it grieves them; but if some pain afflicts you, that pleases them. However, if you keep patience and guard yourselves against evil persistently, their deceitfulness will do you no harm. And indeed Allah has encompassed all that they are doing
If any good befalls you it disturbs them, and if any bad befalls you they rejoice with it. And if you are patient and righteous their planning will not harm you at all. God is Encompassing all they do
If any good befalls you it disturbs them, and if any bad befalls you they rejoice with it. And if you are patient and righteous their planning will not harm you at all. God is Encompassing all they do.
If any good befalls you it disturbs them, and if any bad befalls you they rejoice with it. And if you are patient and righteous their planning will not harm you at all. God is Encompassing all they do.
If a good/goodness touches you, it harms them, and if a sin/crime strikes you, they become happy/rejoiced with it, and if you be patient and you fear and obey, their plotting/conspiring does not harm you a thing. That God (is) with what they make/do/work surrounding
If good fortune comes to you, it grieves them; and if evil befalls you, they rejoice in it. But if you are patient in adversity and conscious of God, their guile cannot harm you at all: for, verily, God encompasses [with His might] all that they do
In case a fair (reward) touches you, (i.e. the believers) it vexes them; and in case an odious (disadvantage) afflicts you, they exult with it. And in case you are patient and pious, their plotting will harm you nothing. Surely Allah is Supremely Encompassing of whatever they do
If a lucky chance befall you, it is evil unto them, and if disaster strike you they rejoice thereat. But if ye persevere and keep from evil their guile will never harm you. Lo! Allah is Surrounding what they do
They hate to see your success and rejoice if any misfortune befalls you. If you will be patient and pious, their plots can cause no harm to you. God has control over all their actions
If something good happens to you, it annoys them, and if something evil befalls you, they are delighted with it. If you keep patience and fear Allah, their cunning shall not harm you at all. Allah is All-Encompassing of what they do
When a single good deed touches you, it makes them upset. But when a misfortune befalls you, they rejoice over it. If you persist in patience and continence, and act piously, their evil schemes will not harm you. Indeed, Allâh is All-Encompassing of what they do.
They grieve when something good comes your way, and they rejoice when ill luck strikes you. So, provided you persevere patiently, their (two-faced) chicanery (and deceit) will not harm you a bit. Indeed, Allah holds in His sway everything they do
When a single good deed touches you, it makes them upset. But when a misfortune befalls you, they rejoice in it. If you cling to patience and act piously, their evil schemes will not harm you. Most certainly Allâh is All-Encompassing of what they do.
If good fortune falls to you, be it through victory or through martyrdom, they come to be actuated by envy and grieved at heart. If you are befallen with a disaster or wedded to a calamity, they rejoice beyond a common joy. If you be patient and entertain the profound reverence dutiful to Allah, you shall not be hurt by their wicked plots and intrigues. Allah besets them on all sides and He is 'Alimun of all that they do
When you have good time, they are saddened, but when you have hard time, they are happy. As long as you are patient and guard yourselves against them, their plotting will not harm you. Allah is aware of what they do
When you ˹believers˺ are touched with good, they grieve; but when you are afflicted with evil, they rejoice. ˹Yet,˺ if you are patient and mindful ˹of Allah˺, their schemes will not harm you in the least. Surely Allah is Fully Aware of what they do.
When good befalls you, it hurts them, and when harm befalls you they rejoice in it, but if you are patient and beware (of Allah), their deception will not harm you at all, for Allah surrounds what they do.
If you are blessed with something good it grieves them: but if something bad befalls you they rejoice. If you persevere and fear God, their machinations will not a whit harm you. God has full knowledge of what they do
When anything good comes your way they hurt, and when something bad happens to you they rejoice. If you steadfastly persevere, and maintain righteousness, their schemes will never hurt you. GOD is fully aware of everything they do.
If goodness befalls you, they are displeased, and if evil, then they rejoice. If you endure and are godly, their plots will not harm you at all. God surrounds all they do.
If goodness befalls you, they are displeased, and if evil, then they rejoice. If you endure and are godly, their plots will not harm you at all. God surrounds all they do.
If a goodness touches you, it upsets them; and if a bad deed inflicts you, they are happy with it. And if you are patient and show piety, their plans will not harm you, a thing. Surely Allah by what they work, is encompassing.
If any good befalls you, it grieves them; and if an evil afflicts you, they delight in it; but if you are patient and be pious, their plotting will not harm you in any way; surely Allah encompasses what they do
When good fortune comes your way, it grieves them; and if evil befalls you, they rejoice. If you persevere and fear God, their machinations cannot harm you in any way. God encompasses all that they do.
If something good happens to you, it grieves them but if a calamity befalls you, they rejoice at it. Remain steadfast and keep walking aright, and no amount of their plotting or cunning will harm you. Allah's Law Surrounds all that they do
If good befalls you, it grieves them, and if an evil afflicts you, they rejoice at it; and if you are patient and guard yourselves, their scheme will not injure you in any way; surely Allah comprehends what they do
If anything good befalls you, it grieves them; and if an evil afflicts you, they rejoice thereat. But if you be steadfast and righteous, their designs will not harm you at all; surely ALLAH encompasses all that they do
If good befalls you, it vexes them, and if evil befalls you, they rejoice in it. But if you are patient and reverent, their plot will not harm you in the least. Truly God encompasses what they do
If a little bit of good comes to you, it saddens them; And if some misfortune comes to you, they become happy at it. But if you are constant and do right, not the least harm will their cunning do to you; Because Allah compasses around about all that they do
When good fortune comes your way, it grieves them, but if a calamity strikes you, they rejoice. However, if you remain patient and righteous, their scheming won’t harm you at all. God encompasses all their actions.
If something good happens to you, it upsets them; but if something bad befalls you, they rejoice at it. But if you persevere and maintain righteousness, their schemes will not harm you at all. God comprehends what they do
If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah , their plot will not harm you at all. Indeed, Allah is encompassing of what they do
If good touches you it grieves them, and if disaster strikes you they rejoice at it; and if you are patient and fear, their plot will not harm you anything. Indeed, God is surrounding what they do.
If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are constant and do right, not the least harm will their cunning do to you; for God Compasseth round about all that they do
If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are constant and do right, not the least harm will their cunning do to you; for Allah Compasseth round about all that they do
13
Battle of Uhud
وَإِذۡ غَدَوۡتَ مِنۡ أَهۡلِكَ تُبَوِّئُ ٱلۡمُؤۡمِنِینَ مَقَـٰعِدَ لِلۡقِتَالِۗ وَٱللَّهُ سَمِیعٌ عَلِیمٌ ١٢١
[Prophet], remember when you left your home at dawn to assign battle positions to the believers: God hears and knows everything
And (remember) when you (Muhammad) left your household early morning to post the believers at their stations for the battle (of Uhud); Allah is All-Hearer, All-Knower.
And recall what time thou settedst forth from thy household early to settle believers in positions for the fight. And Allah is Hearing, Knowing
Remember when you set forth in the morning from your house assigning the faithful positions for the battle, God heard everything and knew all
And remember when you left your family in the early morning to post the believers at their suitable stations for the battle. Allah is the Sami, the Aleem.
Remember when you left your family early in the day to instal the muminun in their battle stations.* Allah is All-Hearing, All-Knowing.
When you left your family at dawn to settle the faithful in their positions for battle —and Allah is all-hearing, all-knowing
(Remember, O Messenger) when you set forth from your home at dawn to place the believers in battle order – God is All-Hearing, All-Knowing (He heard and knew all that was happening and being talked about on that day)
And (recall the time) when you (O Prophet!) went forth early in the morning from your family assigning to the believers their battle-posts (in the Battle of Uhud). And Allah is All- Hearing, All-Knowing
When thou wentest forth at dawn from thy people to lodge the believers in their pitches for the battle -- God is All-hearing, All-knowing -
And (remember) when you left your family early in the morning to assign the positions of the believers for the battle. God hears all and knows all.
Recall when you (Mohammad) left your household early in the morning and began to assign to the Muslims their positions on the battlefield. Indeed God hears everything and knows everything
The morning when you left your home to post the believers at their stations for battle, while God hears and knows all things
And recall when yousg left your household in the morning, assigning battle-positions for the believers. For Allah is All-Hearing, All-Knowing.
When thou didst set forth early from thy people to settle for the believers a camp to fight;- but God both hears and knows;
And remember O dear Prophet (Mohammed - peace and blessings be upon him) when you came forth from your house in the morning, appointing the believers on positions of battle; and Allah is All Hearing, All Knowing
And when you set out in the morn from your family to station the believers in positions for the battle and Allah is All-hearing, All-knowing.
Call to mind when thou wentest forth early from thy family, that thou mightest prepare the faithful a camp for war; and God heard and knew it
When you did set forth early from your household to settle for the believers the positions for battle, Allah was Hearer and Knower
And when you went out at dawn from your family to lodge the believers in their positions for the battle. Allah is Hearing, Knowing
And remember when thou didst leave thy household at early morn, that thou mightest prepare the faithful a camp for the war; - God heard, knew it
And (bring to mind) when you departed from your family-members: you are assigning to the Believers (their) positions for battle. And Allah is All-Hearer, All-Knower
And when thou hadst set forth in the early morning from thy family to place the ones who believe at their positions for fighting, God is Hearing, Knowing.
Recall that you left your home early in the morning to position the believers for battle. Allah is All-hearing, the All-knowing.
(Remember that morning) thou didst leave thy household (early) to post the faithful at their stations for battle: And Allah heareth and knoweth all things:
(O Messenger! Remind the Muslims of the occasion) when you went forth from your home at early dawn (to the battlefield of Uhud) and placed the believers in battle arrays. Allah is All-Hearing, All-Knowing
And when thou didst go forth early in the morning from thy family, to assign to the believers their positions for the battle. And Allah is Hearing, Knowing
And (remember) when you went out in the morning from your family, to assign to the believers their positions for the battle (of Uhad) , and Allah was Hearing, Knowing,
And when you left early from your family to set the believers in battle order.And Allah hears all and He knows all
And (recall the time) when, early morning, you left your blessed abode (on the eve of the battle of Uhud), and were positioning the Muslims at their posts for the battle (in defence against the aggression by Meccan invaders). And Allah is All-Hearing, All-Knowing
Recall when you departed from your family to prepare for the believers their stations for battle, and God is Hearer, Knowledgeable
And as you departed from your family to prepare for the believers their stations for battle - and God is Hearer, Knowledgeable.
And as you departed from your family to prepare for the believers their stations for battle-and God is Hearer, Knowledgeable.
And when you went early from your family/people, you assign the believers sitting places (positions) to the fighting/killing, and God (is) hearing/listening, knowledgeable
AND [remember, O Prophet, the day] when thou didst set out from thy home at early morn to place the believers in battle array. And God was all-hearing, all-knowin
And (remember) as you went forth early from your family to locate the believers in their positions (Literally: seats) for fighting; (The reference is to the Battle of' Uhud) and Allah is Ever-Hearing, Ever-Knowing
And when thou settedst forth at daybreak from thy housefolk to assign to the believers their positions for the battle, Allah was Hearer, Knower
(Muhammad), remember the morning when you left home to show the believers their position in the battle? God is All-hearing and All-knowing
Recall the time when you left your house in the morning in order to place the believers in positions for fighting. Allah is All-Hearing, All- Knowing
(Mention) when you, (O’ Muhammad), left your household in the morning to lodge the ‘Monotheistic Believers’ in their pitches for the battle (of ‘Uhud’). Allâh is All-Hearing, All-Knowing.
(Remember) when you left your home at day break, in order to post the believers to their base in the battlefield! Allah is the all-Hearing and the all-Knowing
And (mention) when you left your household in the morning to lodge the Monotheistic Believers in their pitches for the battle (of Uhud). Allâh is All-Hearing, All-Knowing.
Remember O Muhammad that once when you left your household early in the morning resolving to take your station for battle and to command your faithful followers to take post and Allah is Sami’un, and 'Alimun
Remember that morning, when you left your home to align the believers in their fighting position. Allah is the Hearer, the Knower.
˹Remember, O Prophet,˺ when you left your home in the early morning to position the believers in the battlefield. And Allah is All-Hearing, All-Knowing.
And when you left your home early in the morning to order the believers for battle, and Allah listens and knows.
Remember when you¹ left your people at an early hour to lead the faithful to their battle-posts.¹ And God heard all and knew all
Recall that you (Muhammad) were among your people when you set out to assign to the believers their positions for battle. GOD is Hearer, Omniscient.
Remember, Prophet, when you left your family at dawn to post the believers at their battle stations, knowing that God hears all and knows all,
Remember, Prophet, when you left your family at dawn to post the believers at their battle stations, knowing that God hears all and knows all,
When you left your family, in the morning to settle, the battle-positions for the believers. And Allah was Hearer, Knowledgeable.
And (remember) when you did set forth from your housefolk at daybreak to lodge the believers in encampments for the battle (of 'Uhud) , and Allah is All-Hearing, All-Knowing
Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all.
(O Messenger) Recall, on the day of the Battle of Uhud, you left your household early to station the believers to their positions. Allah is Hearer, Knower of all that transpires
And when you did go forth early in the morning from your family to lodge the believers in encampments for war and Allah is Hearing, Knowing
And remember when thou didst go forth early in the morning from thy household, assigning to the believers their positions for battle. And ALLAH is All-Hearing, All-Knowing
And remember when thou didst leave thy household at daybreak to assign the believers their positions for the battle. And God is Hearing, Knowing
And (remember) that morning, when you left your household (early) to leave the faithful (ones) at their stations for battle (of Uhud): And Allah hears and knows all things
And when you departed from your family in the morning to position the believers at their battle posts. And God is Hearing and Knowing.
Remember when you left your home in the morning, to assign battle-positions for the believers. God is Hearing and Knowing
And [remember] when you, [O Muhammad], left your family in the morning to post the believers at their stations for the battle [of Uhud] - and Allah is Hearing and Knowing
And when you set forth early from your family to settle for the believers sitting-places for the fighting; and God is hearing, knowing;
Remember that morning Thou didst leave Thy household (early) to post the faithful at their stations for battle: And God heareth and knoweth all things
Remember that morning Thou didst leave Thy household (early) to post the faithful at their stations for battle: And Allah heareth and knoweth all things
إِذۡ هَمَّت طَّاۤىِٕفَتَانِ مِنكُمۡ أَن تَفۡشَلَا وَٱللَّهُ وَلِیُّهُمَاۗ وَعَلَى ٱللَّهِ فَلۡیَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ ١٢٢
Remember when two groups of you were about to lose heart and God protected them- let the believers put their trust in God
When 2 groups of you were about to lose heart, Allah was their protector (by strengthening hearts). In Allah the believers put their trust.
Recall what time two sections of you bethought that they should flag whereas Allah was the Patron of the twain. In Allah, then, let the believers trust
When two of your bands were about to lose heart God befriended them; and in Him should the faithful place their trust
Then, two groups among you began to lose their courage. But Allah was their Waliyy. Let the believers place their trust in Allah (believe that the Name Wakil in their essence will fulfill its function).
And remember when two of your clans were on the point of losing heart and Allah was their Protector. Let the muminun put their trust in Allah.
When two groups among you were about to lose courage, —though Allah is their guardian, and in Allah let all the faithful put their trust
When two parties of you were about to lose heart, although God was their helper and protector – and in God let the believers put all their trust
When two groups from among you (- the two clans of Banu Harithah and Banu Salamah) were disposed to show cowardliness. And Allah was the Protecting friend of them both, and in Allah the believers should put their trust
when two parties of you were about to lose heart, though God was their Protector -- and in God let the believers put all their trust -
(Remember) when two groups among you intended to be cowardly while God was their protector/supporter, and believers should put their trust in God.
Two troops of yours (the one of Banu Salmah & Banu Harithah) were about to show cowardice (when Abdulllah bin Ubayy, the hypocrite, and his troop left the battlefield) not believing that God is present to help them. [This was a lesson so that] The believers should always put their trust in God [even though the odds seems against them.]
Two of your troops then lost heart, but God was their protector, and in God the believers should put their trust
Recall when two factions of youpl almost faltered, but Allah was their Ultimate Guardian. So in Allah let the believers place their trust.
when two companies of you were on the point of showing cowardice; but God was their guardian, for on God surely the believers do rely
When two groups among you almost decided to show cowardice - and Allah is their Protector; and in Allah only should the believers trust
When two sections from among you were considering to fail away and Allah was their ally and on Allah let the believers put their trust.
when two companies of you were anxiously thoughtful, so that ye became faint-hearted; but God was the supporter of them both; and in God let the faithful trust
When two companies of you almost fell away in cowardice but Allah was their Guardian (or Protecting Friend), for on Allah surely do believers put their trust
Two parties of you were about to fail, though Allah was their Guardian, and in Allah believers put all their trust
When two troops of you became full of anxious thoughts, and lost heart, and when God became the protector of both! In God, then, let the faithful trust
When two groups from among you intended that they two may become defensive, although Allah was their Wali: and in Allah the Believers must put their trust
Mention when two sections are about to lose heart among you although God was their Protector. And let the ones who believe put their trust in God.
Two groups from among you were about to falter, although Allah was their protector. Believers must place their trust in Allah.
Remember two of your parties Meditated cowardice; but Allah was their protector, and in Allah should the faithful (ever) put their trust.
And recall when two groups from among you were inclined to flag although Allah was their protector; it is in Allah that the believers should put their trust
When two parties from among you thought of showing cowardice, and Allah was the Guardian of them both. And in Allah should the believers trust
when two parties from among you were on the point of showing cowardice though Allah was their Guardian. And on Allah then, let the believers (put their) trust.
When two groups from amongst you were about to lose heart! And Allah was their Guide and Patron. And upon Allah then the believers ought to put their trust
(Recall) when two groups from amongst you (Banu Salama Khazraj and Banu Haritha Aws) intended cowardliness although Allah was their ally. And the believers must have trust in Allah alone
When the two parties from among you were concerned that they should fail; while God was their supporter. In God the believers should trust
When two parties from among you were obsessed that they would fail; while God was their supporter. In God the believers should trust.
When two parties from among you were obsessed that they would fail; while God was their supporter. In God the believers should trust.
When two groups from you started/began that they weaken and become cowardly (B) , and God (is) their (B)'s guardian and on God so should rely/depend the believers
when two groups from among you were about to lose heart, although God was near unto them and it is in God that the believers must place their trust
(Remember) as two sections of you were about to be disheartened, and Allah is their Ever- Patronizing Patron; and on Allah let the believers then put their trust
When two parties of you almost fell away, and Allah was their Protecting Friend. In Allah let believers put their trust
Two groups among you almost lost courage despite having God as their Guardian. The believers should always have trust in God
When two of your groups were about to lose heart, while Allah was their guardian! It is in Allah alone that the believers must place their trust
Behold! Although two parties among you were about to lose courage, Allâh remained their Guardian. Therefore, let the Monotheistic Believers depend on Allâh with full trust
(And remember) when the two groups among you lost heart (and almost fell out), even though Allah was their Friend and Protector? In Allah (alone), should the believers place their trust
Behold! Although two parties among you were about to lose courage, but Allâh remained their Guardian. So let the Monotheistic Believers depend on Allâh with full trust.
Then two of your tribes almost lost heart. However, they were saved by the graceful tutelage of Allah, and in Allah should those whose hearts have been touched with the divine hand put their trust
When your two parties considered giving up the fight, though Allah was their protector; so let the believers put their trust in Allah.
˹Remember˺ when two groups among you ˹believers˺ were about to cower, then Allah reassured them. So in Allah let the believers put their trust.
When two groups amongst you tended to despair whilst Allah is their protector, and on Allah should the believers rely.
Two of your battalions became faint-hearted, but God was their protector. In God let the faithful put their trust
Two groups among you almost failed, but GOD was their Lord. In GOD the believers shall trust.
when two of your groups were about to give up, God protected them. Let the believers put their trust in God.
when two of your groups were about to give up, God protected them. Let the believers put their trust in God.
When two categories from you intended to fail, and Allah was their guardian. And upon Allah the believers should rely.
When two parties of you had decided to flinch but Allah was the protector of them both (and helped them to change their thought) ; So, in Allah (alone) should the believers trust
Two of your groups were about to lose heart, but God was their protector. In God shall the believers trust.
Two groups among you fell short of steadfastness, and your men suffered a temporary setback. And Allah was their Protecting Friend. In Allah believers put their trust
When two parties from among you had determined that they should show cowardice, and Allah was the guardian of them both, and in Allah should the believers trust
When two parties from among you, thought of showing cowardice, although ALLAH was their Friend. And upon ALLAH should the believers rely
Remember when two companies among you were on the verge of losing heart, though God was their Protector. And in God let the believers trust
Remember two of your parties took to cowardice; But Allah was their protector, and in Allah should the Faithful keep their trust
Two groups among you were about to falter, but God was their supporter. In God, the believers should place their trust.
When two groups among you almost faltered, but God was their Protector. So in God let the believers put their trust
When two parties among you were about to lose courage, but Allah was their ally; and upon Allah the believers should rely
When two parties of you were on the point of showing cowardice; and God was their patron, and upon God the believers should rely.
Remember two of your parties Meditated cowardice; but God was their protector, and in God should the faithful (Ever) put their trust
Remember two of your parties Meditated cowardice; but Allah was their protector, and in Allah should the faithful (Ever) put their trust
وَلَقَدۡ نَصَرَكُمُ ٱللَّهُ بِبَدۡرࣲ وَأَنتُمۡ أَذِلَّةࣱۖ فَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمۡ تَشۡكُرُونَ ١٢٣
God helped you at Badr when you were very weak. Be mindful of God, so that you may be grateful
Certainly Allah helped you at Badr when you were completely weak. So fear Allah much so that you may be grateful.
And assuredly Allah had succoured you at Badr While ye were humble. Wherefore fear Allah that haply ye may return thanks
For God had helped you during the Battle of Badr at a time when you were helpless. So act in compliance with the laws of God; you may well be grateful
(Truly) when you were in a weak and helpless state, Allah gave you victory at Badr. Then protect yourselves from Allah so you may be of the evaluators.
Allah helped you at Badr when you were weak so have taqwa of Allah, so that hopefully you will be thankful.
Certainly Allah helped you at Badr, when you were abased [in the enemy’s eyes]. So be wary of Allah so that you may give thanks
For sure God had helped you to victory at Badr when you were a despised (small) force. So observe your duty to God in due reverence for Him, that you may be thankful
Surely, Allah had already helped you at (the Battle of) Badr while you were utterly weak, therefore take Allah as a shield so that (He may bless you and) you may give Him thanks
and God most surely helped you at Badr, when you were utterly abject. So fear God, and haply you Will be thankful
And God helped you at (the battle of) Badr while you were weak, so be cautious of God, that you may be thankful.
Already God saved you in the [previous] battle of Badre when you were in absolute desperation [ill prepared men versus a well prepared army of 3000]; therefore, be grateful and have the utmost respect to God
God helped you at Badr when you were weak, so be conscious of God, so that you may feel grateful
And Allah had very truly given youpl support at Badr when you were humble. So be mindful of Allah, that you may give thanks.
Why! God gave you victory at Bedr when ye were in a poor way; fear God, then, haply ye may give thanks
Allah indeed aided you at Badr when you had no means; so fear Allah - so that you may be thankful
And Allah indeed helped you at Badar while you were an insignificant [group]. Therefore revere Allah so that you may offer gratitude.
And God had already given you the victory at Bedr, when ye were inferior in number; therefore fear God, that ye may be thankful
Allah gave you victory at Badr when you were in a contemptible force; so do your duty to Allah in thankfulness
And Allah most assuredly helped you at Badr when you were humiliated. Therefore, fear Allah, in order that you will give thanks to Him
God had already succoured you at Bedr, when ye were the weaker! Fear God, then, that ye may be thankful
And certainly, Allah provided you help and aid at Badr when you were weak (a tiny little military force, not properly armed). So be mindful of Allah so that you may (thus) pay thanks
And, certainly, God helped you at Badr while you were humiliated in spirit. So be Godfearing of God so that perhaps you will give thanks.
Allah helped you at [the Battle of] Badr when you were weak. Fear Allah so you may be grateful.
Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah. thus may ye show your gratitude.
For sure Allah helped you at Badr when you were utterly weak. Beware, then, of Allah; perhaps you will be thankful
And Allah certainly helped you at Badr when you were weak. So keep your duty to Allah that you may give thanks
And Allah had helped you at Badr when you were weak, therefore fear Allah so as to be grateful (to Him).
And Allah had helped you at Badr, when you were very weak.h Fear Allah then so that you show your gratitude to Him
And Allah provided you help in the battle of Badr, whereas you had little resources (at that time). Therefore, fear Allah so that you may become grateful
God had granted you victory at Badr while you had been the lesser, so revere God that you may be thankful
God had granted you victory at Badr, while you had been the lesser, so reverence God that you may be thankful.
God had granted you victory at Badr, while you had been the lesser, so reverence God that you may be thankful.
And God had (E) given you victory/aid with (at) Badr , and you are humiliated/disgraced , so fear and obey God, maybe/perhaps you thank/be grateful
for, indeed, God did succour you at Badr, when you were utterly weak. Remain, then, conscious of God, so that you might have cause to be grateful
And indeed Allah readily granted you victory at Badr, and you were humble; so be pious to Allah, that possibly you would thank (Him)
Allah had already given you the victory at Badr, when ye were contemptible. So observe your duty to Allah in order that ye may be thankful
God gave you victory in the battle of Badr where your forces were much weaker than those of the enemy. Have fear of God so that you may give Him thanks
Allah certainly supported you at Badr when you were weak. So, fear Allah that you may be gratefu
Allâh had already given you victory at (the battle) of ‘Badr’ although you were few in number. Therefore, act piously towards Allâh so that you may be thankful.
Allah had surely helped you at (the battle of) ´Badar´, though you were (utterly) weak (and fewer in number). Therefore, fear (Allah, and be conscious of Him) so that you may be grateful
Allâh had already given you victory at (the battle) of ‘Badr although you were few in number. So act piously towards Allâh so that you may give gratitude.
The Battle of Badr ought to have taught you abhorrence of want of faith and lack of discipline. Allah has made victory sit on your helm even though you were an insignificant humble force out of heart. Therefore, revere Allah and entertain the profound reverence dutiful to Him so that you may hopefully impel yourselves to the feeling of gratitude
Allah had helped you in the battle of Badr, when you were weak, be mindful of Allah so that you are thankful to Him
Indeed, Allah made you victorious at Badr when you were ˹vastly˺ outnumbered. So be mindful of Allah, perhaps you will be grateful.
And Allah already gave you victory at Badr when you were few, so beware of Allah in order to be grateful.
God had already given you victory at Badr when you were helpless. Therefore fear God. Perchance you will give thanks
GOD has granted you victory at Badr, despite your weakness. Therefore, you shall observe GOD, to show your appreciation.
You were very weak, and God gave you the victory at Badr. So, remain mindful of God and be grateful.
You were very weak, and God gave you the victory at Badr. Be mindful of God so you may become grateful.
And already Allah victoried you at Badr, while you were demeaned. So, show the piety of Allah, perhaps you may be thankful.
And certainly Allah did assist you at Badr when you were contemptibly scanty; so be in awe of Allah, in order that you might be thankful
God gave you victory at Badr when you were utterly weak. Therefore fear God, that you may have cause to be grateful.
Recall the year before. At Badr, Allah granted you clear victory although you were few and under-equipped. (Your resolve and steadfastness had made the difference). Be mindful of Allah so that you are grateful in word and action
And Allah did certainly assist you at Badr when you were weak; be careful of (your duty to) Allah then, that you may give thanks
And ALLAH had already helped you at Badr when you were weak. So take ALLAH for your protector so that you may be grateful
God certainly helped you at Badr, when you were lowly. So reverence God, that haply you may give thanks
And Allah had granted victory to you at (the battle of) Badr, when you were a tiny and weak (little) force; Then fear Allah; Thus you may show your thanks
God had already granted you victory at Badr when you were outnumbered. So, remember God, so you may be grateful.
God had given you victory at Badr, when you were weak. So fear God, that you may be thankful
And already had Allah given you victory at [the battle of] Badr while you were few in number. Then fear Allah ; perhaps you will be grateful
And certainly God helped you at Badr while you were weak; so fear God, perhaps you may give thanks.
God had helped you at Badr, when ye were a contemptible little force; then fear God; thus May ye show your gratitude
Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah; thus May ye show your gratitude
إِذۡ تَقُولُ لِلۡمُؤۡمِنِینَ أَلَن یَكۡفِیَكُمۡ أَن یُمِدَّكُمۡ رَبُّكُم بِثَلَـٰثَةِ ءَالَـٰفࣲ مِّنَ ٱلۡمَلَـٰۤىِٕكَةِ مُنزَلِینَ ١٢٤
Remember when you said to the believers, ‘Will you be satisfied if your Lord reinforces you by send-ing down three thousand angels
(Remember) when you (Muhammad) said to the believers: “Is it not enough for you that your Lord helps you by sending down 3,000 angels?”
And Recall what time thou saidst to the believers: sufficieth it not unto that your lord should reinforce you with three thousand angels sent down
Remember when you said to the faithful: "Is it not sufficient that your Lord should send for your help three thousand angels from the heavens
Remember when you told the believers, “Is it not sufficient for you that your Rabb reinforces you by the disclosure of three thousand angels?” (the manifestations of some of the forces of the Names through the believers to bring about courage and perseverance to struggle).
And when you said to the muminun, ´Is it not enough for you that your Lord reinforced you with three thousand angels, sent down?´
When you were saying to the faithful, ‘Is it not enough for you that your Lord should aid you with three thousand angels sent down?’
When you said to the believers: "Does it not suffice you that your Lord will come to your help with three thousand angels sent down?"
(Recall the time) when you said to the believers, `Does it not suffice you that your Lord should reinforce you with three thousand angels sent down (by Him)
When thou saidst to the believers, 'Is it not enough for you that your Lord should reinforce you with three thousand angels sent down upon you
(Remember) when you told the believers: “Is it not enough for you that your Lord helps you with three thousand angels being sent down?”
Remember when you [tried to lift their moral by saying:] “[Why do you worry?] Does 3,angels that God is going to send to help you is not enough?”
Remember you said to the faithful, “Is it not enough for you that God helps you with three thousand angels sent down
Recall sayingsg to the believers, “Shall it not suffice you that your Lord should help you with three thousand angels sent down?”
When thou didst say unto the believers, 'Is it not enough for you that your Lord assists you with three thousand of the angels sent down from on high
When you O dear Prophet (Mohammed - peace and blessings be upon him) said to the believers, “Is it not sufficient for you that your Lord may support you by sending down three thousand angels?”
As you were saying to the believers, “Is it not enough for you that your Lord reinforces you with three thousand from the angels coming down [to your aid]?”
When thou saidst unto the faithful, is it not enough for you, that your Lord should assist you with three thousand angels, sent down from heaven
When you did say unto the believers, "Is it not enough for you that your Lord supports you with three thousand of the angels sent down from on high
When you said to the believers: 'Is it not enough for you that your Lord should reinforce you with three thousand angels sent down upon you
Then thou didst say to the faithful, "Is it not enough for you that your Lord aideth you with three thousand angels sent down from on high?"
(Remember) when you say to the Believers: Is it not enough for you that your Nourisher-Sustainer helps you with three thousand (force) of the angels caused to descend (to fight on your side)?”
Mention when thou hast said to the ones who believe: Suffices you not that your Lord will reinforce you with three thousand among the angels? Ones who are caused to descend,
Recall that you said to the believers, “Is it not enough for you that your Lord will reinforce you with a dispatch of three thousand angels?”
Remember thou saidst to the faithful: "Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down?"
And recall when you said to the believers: ´Will it not suffice you that your Lord will aid you by sending down three thousand angels
When thou didst say to the believers: Does it not suffice you that your Lord should help you with three thousand angels sent down
When you said to the believers, "Is it not enough for you that your Fosterer should support you with three thousand of the angels, sent down?"
When you told the believers, "Is it not enough for you that Allah would help you with three thousands of the angels sent down?"
When you said to the believers: ‘Is it not enough for you that your Lord should reinforce you with three thousand angels sent-down?
When you said to the believers: "Is it not enough for you that God would supply you with three thousand of the Angels sent down"
When you said to the believers: "Is it not enough for you that your Lord would supply you with three thousand of the angels sent down?"
When you said to the believers: "Is it not enough for you that your Lord would supply you with three thousand of the angels sent down?"
If/when you say to the believers: "Is it not enough/sufficient for you that your Lord extends (supplies) you with three thousand from the angels sent descending?"
[And remember] when thou didst say unto the believers: "Is it not enough for you [to know] that your Sustainer will aid you with three thousand angels sent down [from on high]
As you said to the believers, "Is it never sufficient for you that your Lord should supply you with three thousand of the Angels sent down (upon you)?"
When thou didst say unto the believers: Is it not sufficient for you that your Lord should support you with three thousand angels sent down (to your help)
Also, remember when you said to the believers, "Is it not enough that your Lord is helping you with a force of three thousand angels sent (from the heavens)?"
When you were saying to the believers, .Shall it not suffice you that your Lord should help you with three thousand of the angels sent down (for you)?
(Recall the time ) when you said to the Monotheistic Believers: "Is it not enough for you that your Lord should strengthen you with three thousand ‘Angels’ specially sent down?”
(Remember) when you said to the believers, "Will it not be enough for you (to know) that your Lord will (bolster and) help you with three thousand angels sent down (to assist you)?"
And (mention) when you said to those who live by Faith: "Is it not enough for you that your Lord should strengthen you with three thousand Angels specially sent down?”.
You Muhammad told your faithful troops, who were confronted with an unexpected situation and thought they were affronting death, to lift up their hearts and their morale. You said to them: "Is it not enough for you that Allah, your Creator, upholds you with an array of three thousand angels specially dispatched from heaven's realm to support your cause!"
Remember when you were motivating the believers: “Aren’t you glad your Lord helped you with three thousand angels sent down as reinforcement?”
˹Remember, O Prophet,˺ when you said to the believers, “Is it not enough that your Lord will send down a reinforcement of three thousand angels for your aid?”
When you said to the believers: will it not suffice you that your Lord helps you with three thousand angels sent down?
You said to the believers: ‘Is it not enough that your Lord should send down three thousand angels to help you?‘
You told the believers, "Is it not enough that your Lord supports you with three thousand angels, sent down?"
When you said to the believers, "Will it not be enough that your Lord supplies you with three thousand angels?"
When you said to the believers, “Is it not enough for you that your Lord provides you with three thousand angels?”
When you say to the believers, “Is it not enough for you that your Lord has supplied you with three thousand angels, sent down?”
When you said to the believers: ' Will it never suffice you that your Lord should reinforce you with three thousand of angels sent down ?'
You said to the believers: “Is it not enough for you [to know] that your Lord should send down three thousand angels to support you?
You told the believers, "Is it not enough that your Lord supports you with three thousand angels, sent down?" Fearlessness, determination and courage are the angels Allah sends down upon those who strive in the Cause of Allah (8:10-12), (41:30)
When you said to the believers: Does it not suffice you that your Lord should assist you with three thousand of the angels sent down
When thou didst say to the believers, `Will it not suffice you that your Lord should help you with three thousand angels sent down from on high
Remember when thou saidst unto the believers, “Is it not enough for you that your Lord should support you with three thousand angels sent down?
(Remember) when you said to the Faithful: "Is it not enough for you that your Lord should help you with three thousand angels (specially) sent down
Remember when you were telling the believers, “Is it not enough that your Lord has reinforced you with three thousand angels sent down?”
When you said to the believers, 'Is it not enough for you that your Lord has reinforced you with three thousand angels, sent down?'
[Remember] when you said to the believers, "Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down
When you said to the believers, 'Does it not suffice you that your Lord assists you with three thousand of the angels sent down?
Remember thou saidst to the Faithful: "Is it not enough for you that God should help you with three thousand angels (Specially) sent down
Remember thou saidst to the Faithful: "Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down
بَلَىٰۤۚ إِن تَصۡبِرُوا۟ وَتَتَّقُوا۟ وَیَأۡتُوكُم مِّن فَوۡرِهِمۡ هَـٰذَا یُمۡدِدۡكُمۡ رَبُّكُم بِخَمۡسَةِ ءَالَـٰفࣲ مِّنَ ٱلۡمَلَـٰۤىِٕكَةِ مُسَوِّمِینَ ١٢٥
Well, if you are steadfast and mindful of God, your Lord will reinforce you with five thousand swooping angels if the enemy should suddenly attack you!’ and God arranged it so
Yes, if you are steadfast and fear Allah, when they (enemy) come to you rushing; your Lord will help you with 5,000 of marked angels.
O Yea! if ye but remain persevering and God-fearing, and they should come upon you in this rush of theirs, your Lord shall reinforce you with five thousand angels marked
Indeed if you are patient and take heed for yourselves, and the (enemy) come rushing at you suddenly your Lord will send even five thousand angels on chargers sweeping down."
Yes... If you endure and protect yourselves, even if the enemy strikes you suddenly, your Rabb will reinforce you with five thousand angelic forces from the Names within your essence.
Yes indeed! But if you are steadfast and have taqwa and they come upon you suddenly, your Lord will reinforce you with five thousand angels, clearly identified.
Yes, if you are steadfast and Godwary, and should they come at you suddenly, your Lord will aid you with five thousand marked angels
Surely it does. (More than that), if you are steadfast and act in piety to deserve His protection, and the enemy should fall upon you all at once, your Lord will come to your help with five thousand angels swooping down
`Indeed (it does); and if you patiently persevere and guard against evil and they (- the enemies) come upon you suddenly and in hot haste of theirs, your Lord will reinforce you with five thousand swooping and havoc-making angels.
Yea; if you are patient and godfearing, and the foe come against you instantly, your Lord will reinforce you with five thousand swooping angels.
Yes, if you persevere and protect yourselves, and they quickly come upon you (and attack you), your Lord helps you with five thousand striking angels.
Yes; if you show patience and remember the Lord (and obey Him) in whatever you do, God will help you [not with 3,but] with 5,angels with certain marks [so that you may recognize them.]
“Yes, if you remain firm, and do right, even if the enemy ambushes you, your Lord would help you with five thousand unrelenting angels.
Yes indeed, (but) if youpl persevere patiently and become mindful (of God) and they attack you suddenly, your Lord will aid you with five thousand angels having marks (of distinction).
Yea, if ye are patient and fear God, and they come upon you on a sudden, now, your Lord will assist you with five thousand of His angels, (angels) of mark
Yes, why not? If you patiently endure and remain pious, and the disbelievers attack you suddenly, your Lord will send down five thousand marked angels to help you
"Yes indeed – If you are patient and you safeguard your own souls, and should they happen to come against you in this very moment of theirs, your Lord will reinforce you with five thousand from the angels all well marked.”
Verily if ye persevere, and fear God, and your enemies come upon you suddenly, your Lord will assist you with five thousand angels, distinguished by their horses and attire
Yea, if you persevere and avoid evil, and the enemy attacks you suddenly, your Lord will assist you with five thousand of His angels with force
Rather, if you have patience and are cautious, and they suddenly come against you, your Lord will reinforce you with five thousand marked angels.
Aye: but ye if be steadfast and fear God, and the foe come upon you in hot haste, your Lord will help you with five thousand angels in their cognisances
Yes! If you hold on to patience and stick to obedience, and they (i.e., your enemies) approach you in their fury (more serious than) this: your Nourisher-Sustainer will assist you with five thousand of the angels, specially assigned (for vehement attacks)
yea! if you endure patiently and are Godfearing? And if they approach you instantly here, your Lord will reinforce you with five thousand angels—ones who are sweeping on.
Yes, if you are patient and reverent when (the enemy) suddenly attacks you, the Lord will reinforce you with five thousand, adorned angels.
Yea, - if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels clearly marked.
If you are steadfast and mindful of God, even though the enemy should suddenly fall upon you, your Lord will help you even with five thousand marked angels
Yea, if you are steadfast and keep your duty, and they come upon you in a headlong manner, your Lord will assist you with five thousand of havoc-making angels
Why not? If you are patient and on your guard and these (your enemies) come on you suddenly, your Fosterer will support you with five thousand of the angels, marked. will support you with five thousand of the angels, marked.
"And yes, if you be patient, and fear Allah, and they mount a sudden attack on you now, your Lord would help you with five thousands of the angels facing them."
Yes, if you remain steadfast and persist in Godwariness, and these (unbelievers) suddenly attack you with (full) force, then your Lord will come to your aid with five thousand angels distinctly marked
Indeed, if you are patient and are righteous and they come and attack you, He will supply you with five thousand of the Angels battle trained
Indeed, if you are patient and are righteous and they come and attack you, He will supply you with five thousand of the angels battle trained.
Indeed, if you are patient and are righteous and they come and attack you, He will supply you with five thousand of the angels battle trained.
Yes/certainly if you be patient and you fear and obey, and they come to you from this their promptness (at once) , your Lord extends (supplies) you with five thousand from the angels marked/identified
Nay, but if you are patient in adversity and conscious of Him, and the enemy should fall upon you of a sudden, your Sustainer will aid you with five thousand angels swooping down!"
Yes indeed, in case you are patient and pious, and (the enemy) comes up (against) you instantly, (Literally: this instant of theirs) your Lord will supply you with five thousand of the Angels, markedly swooping
Nay, but if ye persevere, and keep from evil, and (the enemy) attack you suddenly, your Lord will help you with five thousand angels sweeping on
Certainly, if you have patience and piety, even if the enemy attacks immediately after this, God will help you with another force of five thousand angels, all splendidly ( and or distinctly marked) dressed
Of course, if you stay patient and fear Allah, and they come upon you even in this heat of theirs, your Lord will reinforce you with five thousand of the angels, each having distinct marks
Nay, if you would persist in patience and continence and act piously toward Allâh, while the enemy was coming rushing at you, your Lord would strengthen you with five thousand ‘Angels’ sweeping on.
Indeed, provided you endure with patience and piety, your Lord will assist you with (not three, but) five thousand ranked angels, even if the enemy launches a sudden surprise assault
Rather, if you cling patience and act piously toward Allâh, and the enemies come upon you unexpectedly, your Lord will reinforce you with five thousand Angels sweeping on.
"Indeed if you exercise patience and entertain the profound reverence dutiful to Allah you shall be able to do battle against your enemy. Should you be taken by surprise and be suddenly attacked you shall receive Allah’s aid; He shall uphold you with an array of five thousand angels emblematic of onslaught"
Of course, Allah will send five thousand angels swooping down if you are steadfast and mindful, even if the enemy attacks suddenly.
Most certainly, if you ˹believers˺ are firm and mindful ˹of Allah˺ and the enemy launches a sudden attack on you, Allah will reinforce you with five thousand angels designated ˹for battle˺.
More so, if you have patience and beware (of Allah) when they come upon you suddenly, then your Lord will help you with five thousand marked angels.
Yes! If you have patience and fear God; and if they suddenly attack you, your Lord will send to your aid five thousand angels splendidly accoutred
Indeed, if you steadfastly persevere and maintain righteousness, then they attack you suddenly, your Lord will support you with five thousand angels, well trained.
Yes! If you endure and are mindful of God, and the enemy suddenly attacks you, your Lord will provide five thousand swooping angels.
Yes! If you endure and are mindful of God, and the enemy suddenly attacks you, your Lord will provide five thousand swooping angels.
Yes; if you are patient and show piety, and they (The enemies) come immediately to you this time, your Lord will supply you with five thousand marked angels.
Yes! if you be patiently steadfast and act aright even if they (the enemy) rush on you in such a headlong manner, your Lord will reinforce you with five thousand of angels distinguished
“Indeed, He will, if you are patient in adversity and fear God, and if they [the non-believers] suddenly attack you, your Lord will supply you with five thousand angels swooping down.â€
Indeed if you steadfastly persevere and be mindful of Allah's Laws, and then the enemy attacks you suddenly, your Lord will support you with five thousand angels sweeping on
Yea! if you remain patient and are on your guard, and they come upon you in a headlong manner, your Lord will assist you with five thousand of the havoc-making angels
Yea, if you be steadfast and righteous and they came upon you immediately in hot haste, your Lord will help you with five thousand angels, attacking vehemently
Yea, if you are patient and reverent, and they come at you immediately, your Lord will support you with five thousand angels bearing marks
"Yes— If you remain firm, and act right, even if the enemy should rush here on you to corner (you), your Lord would help you with five thousand angels making a terrific fight back."
Yes, if you remain patient and mindful, and they attack you suddenly, your Lord will reinforce you with five thousand angels, clearly marked.
It is; but if you persevere and remain cautious, and they attack you suddenly, your Lord will reinforce you with five thousand angels, well trained
Yes, if you remain patient and conscious of Allah and the enemy come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]
Yes, if you are patient and fear, and they come upon you suddenly, this your Lord will assist you with five thousand of the angels of mark.'
"Yea, - if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught
"Yea, - if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشۡرَىٰ لَكُمۡ وَلِتَطۡمَىِٕنَّ قُلُوبُكُم بِهِۦۗ وَمَا ٱلنَّصۡرُ إِلَّا مِنۡ عِندِ ٱللَّهِ ٱلۡعَزِیزِ ٱلۡحَكِیمِ ١٢٦
as a message of hope for you [believers] to put your hearts at rest- help comes only from God, the Mighty, the Wise
Allah has not but made glad tidings for you and assures your hearts with it. There is no help except from Allah, the All-Mighty, the All-Wise.
And this Allah made not except as a joyful enunciation unto you, and that thereby your hearts might be set at rest--and no succour is there but from before Allah, the Mighty, the Wise
And God did not do so but as good tidings for you, and to reassure your hearts for victory comes from God alone, the all-mighty and all-wise -
Allah did this as good tidings for you and to reassure you of the forces contained in your hearts (essence). Help is only from Allah, the Aziz and the Hakim.
Allah only did this for it to be good news for you and so that your hearts might be set at rest by it (help comes from no one but Allah, the Almighty, the All-Wise)
Allah did not appoint it but as a good news for you, and to reassure with it your hearts, and victory comes only from Allah, the All-mighty, the All-wise
God did not ordain this save as a message of good hope for you, and so that thereby your hearts might be at peace – victory comes only from God, the All-Glorious with irresistible might, the All-Wise
And Allah meant not this (help by the angels) except as good tidings (of victory) for you, and to set your hearts at ease therewith. There is no real help and victory except from Allah alone, the All-Mighty, the All-Wise
God wrought this not, save as good tiding to you, and that your hearts might be at rest; help comes only from God the All-mighty, the All-wise
And God only made it as good news for you and to reassure your hearts with it. And help is only from the powerful and the wise God,
God has told you this in order to make you happy and secure. Know that the help does not come but from God; the Most Great, the Most Wise
God made it a message of hope for you, and an assurance to your hearts. There is no help except from God, the Exalted, the Wise
And Allah did not make it except as glad tidings for you and so that your hearts should find comfort thereby. For support comes not except from Allah the Almighty, the All-Wise—
God only made this as glad tidings for you to comfort your hearts withal,- for victory is but from God, the mighty, the wise;
And Allah did not bestow this victory except for your happiness, and only that your hearts may attain peace with it; and there is no help except from Allah, the Almighty, the Wise
And Allah did not make it except as a glad tiding for you and so that your hearts may find rest thereby. But the help is from nowhere else except from the presence of Allah, The All-mighty, The All-wise.
And this God designed only as good tidings for you that your hearts might rest secure: For victory is from God alone, the mighty, the wise
Allah ordained this only as glad tidings to comfort your heart withal, for victory comes but from Allah, the Mighty, the Wise
Allah did not make this to be except as glad tidings for you, so that your hearts might be comforted. Victory comes only from Allah, the Mighty, the Wise
This, as pure good tidings for you, did God appoint, that your hearts might be assured - for only from God, the Mighty, the Wise, cometh the Victory
Allah made it not but as an encouraging news for you and so that your hearts get solace thereby. And no aid and assistance (comes) except from Allah, the All-Mighty, the All-Wise
And God made it but as good tidings to you so that with it your hearts will be at rest. And there is no help, but from God, The Almighty, The Wise,
Allah made this a message of hope for you and assurance for your hearts. No victory comes except from Allah, the Victorious, the Perfectly Wise.
Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah. The Exalted, the Wise:
Allah has reminded you of this only as a glad tiding to you and so as to let your hearts be at rest. Help can only come from Allah, the All-Mighty, the All-Wise
And Allah made it only as good news for you, and that your hearts might be at ease thereby. And help comes only from Allah, the Mighty, the Wise
And Allah did not give this (assurance) except as a good news for you, so that your hearts should be at peace thereby, and there is no (other) help except that from Allah, the Mighty, the Wise,
And Allah made it not but a message of good news to reassure your minds therewith. And the help came not but from Allah, the Omnipotent, the Wise.
And Allah has made this (reinforcement) a glad tidings for you so that it may content your hearts. And support comes only from Allah, Who is Almighty, Most Wise
And God did not give this except as good news to you, and so that your hearts may be assured with it. Victory is only from God, the Noble, the Wise
And God did not give this except as good news to you, and so that your hearts may be assured with it. Victory is only from God, the Noble, the Wise.
And God did not give this except as good news to you, and so that your hearts may be assured with it. Victory is only from God, the Noble, the Wise.
And God did not make/manipulate it except (as) a good news to you and to assure/tranquillise your hearts with it, and the victory/aid is not except from at God, the glorious/mighty , the wise judicious
And God ordained this [to be said by His Apostle] only as a glad tiding for you, and that your hearts should thereby be set at rest - since no succour can come from any save God, the Almighty, the Truly Wise
And in no way has Allah made (this supply) except as good tidings to you and that thereby your hearts may be composed; and in no way does victory (come) except from the Providence of Allah, The Ever-Mighty, The Ever-Wise
Allah ordained this only as a message of good cheer for you, and that thereby your hearts might be at rest - Victory cometh only from Allah, the Mighty, the Wise
The sending of the angels is a glad news from your Lord so that you would have more confidence in Him. No victory is real unless it is from God, the Majestic and All-wise
And Allah did this solely to make it a good news for you, and so that your hearts may be at rest with it. Otherwise, victory is from none but Allah, the All-Powerful, the All-Wise
Allâh made it not but as a sign of joyful news and as an assurance to your hearts. Triumph comes only from Allâh, the Almighty, the All-Wise,
Allah gives you this good news so that your hearts would (rejoice and) be reassured by it. Help does not arrive, except by the will of Allah, the Almighty and the Wise
Allâh made it not but as a sign of joyful news and as an assurance to your hearts. Triumph comes only from Allâh, the Almighty, the All-Wise,
Such an announcement of Allah’s aid was meant to be cheerful news to raise your spirits and to ease your anguish of a torturing hour and make you rest assured of victory. It should have made you realize that victory and the position of supremacy and superiority are an attribute and an act of Allah, AL- Aziz and AL-Hakim
Allah did so to raise your spirits and to reassure you, help comes from Allah the Almighty, the Wise.
Allah ordained this ˹reinforcement˺ only as good news for you and reassurance for your hearts. And victory comes only from Allah—the Almighty, All-Wise—
And Allah only gave this as good news for you and to contend your hearts with it, and victory is only from Allah the mighty and wise.
God designed this to be but good news for you, so that your hearts might be comforted (victory comes only from God, the Almighty, the Wise One
GOD thus informs you, in order to give you good news, and to assure your hearts. Victory comes only from GOD, the Almighty, Most Wise.
God makes it all good news for you so that your hearts will be at peace in Him. Victory is only from God, the Almighty, the Wise.
God makes all good news for you so that your hearts will be at peace in Him. Victory is only from God, the Revere, the Wise.
And Allah didn’t set up it, except as a preach (Good tidings) for you, and to tranquil your cores with it. And the victory is not except, from Allah Al-Aaziz (The almighty), Al-Hakeem (The wise).
And Allah did not make it (the descending of angels) but as good tidings for you, and to reassure your hearts thereby; and there is no victory save from Allah, the Mighty, the Wise
God made this only as a happy news for you, so that your hearts might take comfort from it. Victory comes only from God, the Mighty, the Wise.
Allah gave the tiding allegorically only as a message of good cheer for you, and that your hearts might be at rest. Courage and steadfastness are Allah's angels. There is no victory contrary to the Laws of Allah, the Almighty Wise
And Allah did not make it but as good news for you, and that your hearts might be at ease thereby, and victory is only from Allah, the Mighty, the Wise
And ALLAH has made it only as glad tidings for you and to put your hearts at rest thereby; and help comes from ALLAH alone, the Mighty, the Wise
God made it not save as a glad tiding for you, and that your hearts may repose thereby—and there is no victory save from God, the Mighty, the Wise
Allah made it only a message of hope for you, and an assurance to your hearts: And there is no victory except from Allah, the Almighty (Al-Aziz), the All Wise (Al-Hakeem)
God designed this as a message of reassurance to soothe your hearts. Victory comes solely from God, the Mighty, the Wise.
God made it but a message of hope for you, and to reassure your hearts thereby. Victory comes only from God the Almighty, the Wise
And Allah made it not except as [a sign of] good tidings for you and to reassure your hearts thereby. And victory is not except from Allah , the Exalted in Might, the Wise
And God made it not except as glad tidings for you, and that with it your hearts may be at rest, and the help is not except from God, the Mighty, the Wise.
God made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from God. The Exalted, the Wise
Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah. The Exalted, the Wise
لِیَقۡطَعَ طَرَفࣰا مِّنَ ٱلَّذِینَ كَفَرُوۤا۟ أَوۡ یَكۡبِتَهُمۡ فَیَنقَلِبُوا۟ خَاۤىِٕبِینَ ١٢٧
and in order to cut off the flanks of the disbelievers’ army and frustrate them, to make them withdraw in total defeat
(Allah might) cut off a group of those who disbelieve, or subdue them, so that they (withdraw) frustrated.
That He may cut: off a portion of those who disbelieve, or abase them so that they may go back disappointed
In order that He may cut off a part of unbelievers or overthrow them, and they turn back in frustration
And (Allah did this) to cut off (destroy) a part of the deniers of reality, and to make the other part turn back, abased.
and so that He might cut off a group of those who are kafir or crush them and they might be turned back in defeat.
that He may cut down a section of the faithless, or subdue them, so that they retreat disappointed
And that (through you) He might cut off a (leading) party of those who disbelieved, or overwhelm them, so that they (and others) would retreat in utter disappointment
(God will do accordingly at Uhud) with the result that He may cut of a section of those who disbelieve and their leaders and vanquish others with humiliation so that they might go back utterly frustrated
and that He might cut off a part of the unbelievers or frustrate them, so that they turned in their tracks, disappointed
that He cuts off (and wipes out) a part of those who disbelieve, or to subdue them so they turn back disappointed.
[God will help you] so that He may destroy a group of the disbelievers or to expose them and leave them alone, disappointed in their disgrace
He might cut off a fringe of the unbelievers or expose them to dishonor, and they will then be turned back, defeated
in order to cut off a fringe of those who denied or repress them so that they may return as losers.
to cut off the flank of those who misbelieve, or make them downcast, that they may retire disappointed.
So He may cut off a part of the disbelievers, or disgrace them so that they return unsuccessful
So that He may cut a wing from those who disbelieve or that He may keep them in check so that they turn back in disappointment.
That he should cut off the uttermost part of the unbelievers, or cast them down, or that they should be overthrown and unsuccessful, is nothing to thee
That He may cut off some of the faithless, or overwhelm them that they may retire frustrated (from their purpose)
And that He might cut off a part of those who disbelieve or suppress them, so that they will turn back, disappointed
and that He might cut off the uttermost part of those who believed not, or cast them down so that they should be overthrown, defeated without resource
that He might cut off a part of those who disbelieved or cast them down to infamy, so that they return frustrated
for He will sever a selection of those who were ungrateful or suppress them so they turn about as ones who are frustrated.
He may vanquish some of the disbelievers or suppress them so that they may retreat, frustrated.
That He might cut off a fringe of the unbelievers or expose them to infamy, and they should then be turned back, frustrated of their purpose.
And Allah provided this aid to you in order to cut off a part of those who disbelieved and frustrate them so that they retreat in utter disappointment
That He may cut off a part of those who disbelieve or abase them so that they should return in failure
that He may cut off a portion from among those who did not believe or disgrace them so that they should go back (as) failures.
To cut off one side of those who suppressed the Truth or to restrain them, and they should then turn back frustrated
(Also) because (Allah) may exterminate a section of the unbelievers or abase them so that they go back defeated
Thus He would sever a group of those who reject, or disgrace them; then they will turn back frustrated
Thus He will sever a group of those who reject, or disgrace them; then they will turn back frustrated.
Thus He will sever a group of those who reject, or disgrace them; then they will turn back frustrated.
To cut off/separate an end/edge from those who disbelieved, or He humiliates/destroys/returns them with rage, so they turn/return failures
[and] that [through you] He might destroy some of those who were bent on denying the truth, and so abase the others that they would withdraw in utter hopelessness
That He may cut off a fringe of the ones who have disbelieved or suppress them, so they would turn over disappointed
That He may cut off a part of those who disbelieve, or overwhelm them so that they retire, frustrated
(They are sent) to break the power of the unbelievers or disgrace them and make them return after having lost all hope."
(Allah helped you) so that He may cut off a flank of disbelievers or throw them down in disgrace, and they go back frustrated
So that He might cut off a part of those who lack Faith in Allâh or quell them. Thus, they turn back disappointed.
(He will grant you victory) in order to sever a (significant) section (and strength) of the unbelievers, and to crush them so they may retreat in frustration
So that He might destroy some of those who persistently refuse to Yield to the Truth and quell the others so that they will turn back, frustrated.
Allah ordained this course of events. He purposed to strike a part of the evil group of infidels at the root and so with one single blow would they be severed, or to disgrace them and enrage their blood and put them into such a commotion that would precipitate their humiliation and defeat
It was done to cut off one of the flanks of the disbelievers’ army or to weaken them so much that they fled in disarray.
to destroy a group of the disbelievers and humble the rest, causing them to withdraw in disappointment.
So that He cuts off a portion of those who reject (the truth) or subdues them to make them turn back in failure.
and that He might cut off the flank of the unbelievers or put them to flight, that they might withdraw defeated
He thus annihilates some disbelievers, or neutralizes them; they always end up the losers.
He destroyed a flank of the unbelievers and suppressed them, so they would retreat frustrated in failure.
He destroyed a flank of the unbelievers and suppressed them, so they would retreat, frustrated in failure.
To cut off a limb from those who disbelieved, or suppress them, so they overturned as failers.
(The Divine help was for this) that He might cut off a part of the disbelievers or abase them so that they turn back disappointedly
It is in order to destroy some of the non-believers, and so abase others that they lose and withdraw.
He annihilated some disbelievers, or neutralized them and that they end up as the losers
That He may cut off a portion from among those who disbelieve, or abase them so that they should return disappointed of attaining what they desired
This will be, that HE might cut off a part of the disbelievers or abase them so that they may go back frustrated
that He may cut off a faction of those who disbelieve or abase them, so that they be turned back disappointed
That He may cut off a fraction of the Unbelievers or expose them to shame, and they should then be turned back, frustrated from their purpose
His intent was to cut off a section of the unbelievers or restrain them, so they retreat in frustration.
He thus cuts off a section of those who disbelieved, or subdues them, so they retreat disappointed.
That He might cut down a section of the disbelievers or suppress them so that they turn back disappointed
To cut off a part of those who disbelieve, or abase them, so they turn back disappointed.
That He might cut off a fringe of the Unbelievers or expose them to infamy, and they should then be turned back, frustrated of their purpose
That He might cut off a fringe of the Unbelievers or expose them to infamy, and they should then be turned back, frustrated of their purpose
لَیۡسَ لَكَ مِنَ ٱلۡأَمۡرِ شَیۡءٌ أَوۡ یَتُوبَ عَلَیۡهِمۡ أَوۡ یُعَذِّبَهُمۡ فَإِنَّهُمۡ ظَـٰلِمُونَ ١٢٨
Whether God relents towards them or punishes them is not for you [Prophet] to decide: they are wrongdoers
The decision is not for you (Muhammad) whether He turns in Mercy to them or punishes them; surely, they are wrongdoers.
Not with thee is aught of the affair: He shall either relent toward them or torment them, for verily they are wrong-doers
You have no say in the matter if He pardon them or punish them, for they are unjust
It is not for you to judge; He will accept their repentance if He wills, or cause them suffering. For indeed, they are the wrongdoers.
You have no part in the affair. Either He will turn towards them or He will punish them, for they are wrongdoers.
You have no hand in the matter, whether He accepts their repentance or punishes them, for they are indeed wrongdoers
(O Messenger, you are a servant charged with a certain duty, therefore) it is not a matter for you whether He turns towards them in mercy (to accept their repentance for their unbelief, and grants them faith) or punishes them because they are wrongdoers
(O Prophet!) You have no say whatsoever in the matter, (it is upto Him alone) whether He turns towards them with mercy or punishes them because they are certainly wrongdoers
No part of the matter is thine, whether He turns towards them again, or chastises them; for they are evildoers
Nothing is up to you, He either accepts their repentance or punishes them. They are indeed wrongdoers.
You (Mohammad) are not in charge of anything. It is up to God alone to decide to either forgive them or punish them for them so unjust
Not for you, but for God, is the decision. Whether He turns in mercy to them, or punishes them, for they are indeed wrongdoers
Yousg have nothing (to say) regarding this matter: whether He accepts their repentance or punishes them, for they are certainly unjust.
Thou hast nothing to do with the affair at all, whether He turn towards them again or punish them; for, verily, they are unjust
This matter is not for you to decide - whether He guides them to repent or punishes them, for they are the unjust
From the command you have no part. Whether He accept their repentance or punish them - for they anyway are indeed those who have done wrong to their own souls.
It is no business of thine; whether God be turned unto them, or whether he punish them; they are surely unjust doers
It (the concern, responsibility or decision) is not for you whether He turns towards them again or punish them; for, verily, they are evil-doers
No part of the matter is yours whether He turns towards them or punishes them. They are harmdoers
It is none of thy concern whether He be turned unto them in kindness or chastise them: for verily they are wrongful doers
Not for you (is the responsibility) in the matter in any way whether He turns to them (in mercy) or punishes them because certainly they are transgressors
It is none of thy affair at all if He turns to them in forgiveness or He punishes them, for, truly, they are ones who are unjust.
It is not your concern whether (Allah) accepts their repentance or punishes them. They surely are sinners.
Not for thee, (but for Allah), is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers.
(O Messenger!) It is not for you to decide whether He will accept their repentance or chastise them, for they surely are wrongdoers
Thou has no concern in the matter whether He turns to them (mercifully) or chastises them; surely they are wrongdoers
There is nothing for you in this affair whether He turns to them (mercifully) or punishes them because they are unjust.
It was not for you to decide whether to pardon them, or punish them. But they did indeed do wrong.h
(O Beloved! Now) this matter is not your concern, whether Allah enables them to repent or torments them, because they are the transgressors
You will have no say in the matter, for He may pardon them, or punish them; for they are wicked
You will have no say in the matter, for He may pardon them, or punish them; for they are wicked.
You will have no say in the matter, for He may pardon them, or punish them; for they are wicked.
(It) is not to you from the matter/affair a thing, or He forgives on them or He tortures them, so then they are unjust/oppressors
[And] it is in no wise for thee [O Prophet] to decide whether He shall accept their repentance or chastise them - for, behold, they are but wrongdoers
You have nothing to do concerning the Command, (i.e. My Command) whether He relents towards them or torments them, as surely they are unjust
It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evil-doers
(Muhammad), it is not your concern whether He forgives them or punishes them for they are unjust
You have no authority in the matter, unless Allah forgives them or punishes them, as they are unjust
(O’ Muhammad) let it not be your concern, whether Allâh is going to forgive them, or whether He is going to chastise them, for indeed, they are grossly unfair and morally wrong.
It isn´t your concern at all (Oh Muhammad, SAW) whether He (relents and) turns to them (in forgiveness), or inflicts a (severe) punishment upon them. They certainly are the wrong doers
Do not let it be your concern. It is up to Allah to forgive or punish them, for they have voluntarily and consciously abandoned the Knowledge of the Truth in favour of their own whims.
It is none of your concern nor is it the concern of your people O Muhammad whether Allah reduces your enemy's number and their land or the extent of their power and wealth or whether He effects their defeat or relents and pardons their offence or requites them with retributive punishment. They are a wrongful people
It isn’t your concern whether Allah forgives them or punishes them; they are wrongdoers.
You ˹O Prophet˺ have no say in the matter. It is up to Allah to turn to them in mercy or punish them, for indeed they are wrongdoers.
You have no say in the matter. Or He may turn back to them or punish them because they are wrongdoers.
It is no concern of yours whether He will forgive or punish them. Wrongdoers they surely are
It is not up to you; He may redeem them, or He may punish them for their transgressions.
You have nothing to do with the matter. Either He will accept their repentance or punish them because they are unjust.
You have nothing to do with the matter. Either He will accept their repentance or punish them because they are unjust.
You have not from the matter of a thing. Or He repents upon them or torments them. So, they are oppressors.
The affair is no concern at all of yours whether He turns towards them (mercifully) or punishes them, for verily, they are unjust
You have no say in the matter. [It is for Him] to accept their repentance or punish them. They are wrongdoers.
It is not your concern (O Messenger), whether He forgives them or punishes them, for they are wrongdoers
You have no concern in the affair whether He turns to them (mercifully) or chastises them, for surely they are unjust
It is none of thy concern whether HE may turn to them in mercy or punish them, for they are wrongdoers
Naught is thine in the matter, whether He relent unto them or punish them, for truly they are wrongdoers
Not for you, (but for Allah), is the decision: Whether He turns in mercy to them, or punishes them; For they are indeed wrongdoers
It’s not for you to decide whether He should forgive or punish them. They are wrongdoers.
It is no concern of yours whether He redeems them or punishes them. They are wrongdoers
Not for you, [O Muhammad, but for Allah ], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers
Nothing is for you of the affair, whether He relents on them or punishes them; and indeed, they are wrongdoers.
Not for thee, (but for God), is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers
Not for thee, (but for Allah), is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers
وَلِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۚ یَغۡفِرُ لِمَن یَشَاۤءُ وَیُعَذِّبُ مَن یَشَاۤءُۚ وَٱللَّهُ غَفُورࣱ رَّحِیمࣱ ١٢٩
Everything in the heavens and earth belongs to God. He forgives whoever He will and punishes whoever He will: God is most forgiving and merciful
To Allah belong all that is in the heavens and all that is in the earth. He forgives whom He wills, and punishes whom He wills. And Allah is Forgiving, Merciful.
Allah's is whatsoever is in the heavens and whatsoever is in the earth. He forgiveth whomsoever He listeth, and tormenteth whomsoever He listeth. And Allah is Forgiving, Merciful
To God belongs all that is in the heavens and the earth: He may pardon whom He please and punish whom He will. Yet God is forgiving and kind
Whatever is in the heavens and the earth belongs to Allah (they exist and subsist with His Names). He forgives whom He wills, and causes suffering to (enforces the consequences of the actions of) whom He wills. Allah is the Ghafur, the Rahim.
Everything in the heavens and everything in the earth belongs to Allah. He forgives whoever He wills and punishes whoever He wills. Allah is Ever-Forgiving, Most Merciful.
To Allah belongs whatever is in the heavens and whatever is in the earth: He forgives whomever He wishes and punishes whomever He wishes, and Allah is all-forgiving, all-merciful
To God belongs whatever is in the heavens and whatever is on the earth; He forgives whom He wills and punishes whom He wills. And God is All-Forgiving, All-Compassionate
And to Allah belongs whatsoever is in the heavens and whatsoever is in the earth. He protects (against sins) whom He will and punishes whom He will. Allah is Great Protector, Ever Merciful
To God belongs all that is in the heavens and earth; He forgives whom He will, and chastises whom He will; God is All-forgiving, All-compassionate
Everything in the skies and on the earth belongs to God, He forgives whom He wants and punishes whom He wants. And God is forgiving and merciful.
To God belongs everything that exists in the heavens and on earth. He may forgive whoever He decides and punish whoever He wishes; and God is Forgiving and Merciful
To God belongs all that is in the heavens and on earth. He forgives whom He pleases and punishes whom He pleases, but God is Oft-Forgiving, Mercifully Redeeming
Thus to Allah belongs whatever is in the heavens and whatever is in the earth. He forgives whom He wills and He punishes whom He wills, for Allah is Oft-Forgiving, Bestowing of mercy.
God's is what is in the heavens and in the earth. He forgives whom He pleases, and punishes whom He pleases; for God is forgiving and merciful
And to Allah only belongs all whatever is in the heavens and all whatever is in the earth; He may forgive whomever He wills, and punish whomever He wills; and Allah is Oft Forgiving, Most Merciful
And for Allah is all that is in the heavens and all that is in the earth. He forgives whom He pleases and punishes whom He pleases and Allah is Oft-Forgiving, All-merciful.
To God belongeth whatsoever is in heaven and on earth: He spareth whom he pleaseth, and he punisheth whom he pleaseth; for God is merciful
To Allah belongs whatever is in the heavens and in the earth. He forgives whom He will, and punishes whom He will. Allah is Forgiving and Merciful
To Allah belongs all that is in the heavens and the earth. He forgives whom He will and punishes whom He will. Allah is Forgiving, the Most Merciful
Whatever is in the Heavens and the Earth is God's! He forgiveth whom He will, and whom He will, chastiseth: for God is Forgiving, Merciful
And to Allah belongs what is in the heavens and what is in the earth. He forgives for whom He thinks proper and He punishes whom He thinks proper. And Allah is Oft-Forgiving continuously Merciful
And to God belongs whatever is in the heavens and whatever is in and on the earth. He forgives whom He wills and punishes whom He wills. And God is Forgiving, Compassionate.
To Allah belongs what is of Heaven and Earth. He forgives whom He wills and punishes whom He wills. Allah is Most Forgiving, Most Merciful.
To Allah belongeth all that is in the heavens and on earth. He forgiveth whom He pleaseth and punisheth whom He pleaseth; but Allah is Oft-Forgiving, Most Merciful.
Whatever is in the heavens and the earth belongs to Allah. He forgives whom He wills, and chastises whom He wills: Allah is indeed All-Forgiving, Most-Compassionate
And to Allah belongs whatever is in the heavens and whatever is in the earth. He forgives whom He pleases and chastises whom He pleases. And Allah is Forgiving, Merciful
And whatever is in the skies and whatever is in the earth is Allah's. He protectively forgives whom He wills and He punishes whom He wills, and Allah is Protectively Forgiving, Merciful.
And to Allah belongs whatever there is in the heavens and in the earth. He forgives whom He pleases and punishes whom He pleases. And Allah is Forgiving, Merciful
Whatever is in the heavens and whatever is in the earth belongs to Allah alone. He forgives whom He wills and punishes whom He wills and Allah is Most Forgiving, Ever-Merciful
And to God is what is in the heavens and the Earth, He forgives whom He pleases, and He punishes whom He pleases; and God is Forgiving, Merciful
And to God is what is in the heavens and in the earth, He forgives whom He pleases, and He punishes whom He pleases; and God is Forgiving, Merciful.
And to God is what is in the heavens and in the earth, He forgives whom He pleases, and He punishes whom He pleases; and God is Forgiving, Merciful.
And to God what is in the skies/space and what is in the earth/Planet Earth, He forgives, for whom He wills/wants and He tortures whom He wills/wants, and God (is) forgiving , merciful
whereas unto God belongs all that is in the heavens and all that is on earth: He forgives whom He wills, and He chastises whom He wills; and God is much-forgiving, a dispenser of grace
And to Allah (belongs) whatever is in the heavens and whatever is in the earth. He forgives whomever He decides and torments whomever He decides; and Allah is Ever-Forgiving, Ever-Merciful
Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. He forgiveth whom He will, and punisheth whom He will. Allah is Forgiving, Merciful
To God belongs all that is in the heavens and the earth. He may forgive or punish whomever He wants. God is All-forgiving and All-merciful
To Allah belongs what is in the heavens and what is in the earth. He forgives whomsoever He wills and punishes whomsoever He wills. Allah is Most-Forgiving, Very-Merciful
Unto Allâh belongs whatever is in the heavens and whatever is on the earth. He forgives whom He will, and chastises whom He will. Allâh is Oft-Forgiving, Most Merciful.
To Allah, belong all that is in the heavens, and all that is on the earth. He forgives whom He wills, and He punishes whom He wills. Allah is the oft-Forgiving and the most Merciful
Unto Allâh belongs whatever is in the heavens and whatever is on the earth. He forgives and chastises whom He wills. And Allâh is Oft-Forgiving, Most Merciful.
To Allah belong all that is in the Heavens and all that is on Earth. He forgives whom He will and punishes whom He will. Allah is Ghafurun and Rahimun
All things in the Heavens and on Earth belong to Allah; He forgives anyone He pleases, and He punishes anyone He pleases. Allah is the Forgiver, the Kind
To Allah ˹alone˺ belongs whatever is in the heavens and whatever is on the earth. He forgives whoever He wills, and punishes whoever He wills. And Allah is All-Forgiving, Most Merciful.
And to Allah belongs what is in the heavens and on earth. He forgives whom He pleases and punishes whom He pleases, and Allah is forgiving and merciful.
His is all that the heavens and the earth contain. He pardons whom He will and punishes whom He pleases. God is forgiving and compassionate
To GOD belongs everything in the heavens and the earth. He forgives whomever He wills, and punishes whomever He wills. GOD is Forgiver, Most Merciful.
To God belongs everything in the heavens and the earth. He forgives whomever He wants and punishes whomever he wants. God is forgiving and Merciful-to-all.
To God belongs everything in the heavens and the Earth. He forgives whomever He wants and punishes whomever He wants. God is the Most Forgiving, the Mercy Giver.
And for Allah whatever is in the skies and whatever is in the earth. He forgives for whom He wills, and He torments whoever He wills. And Allah is Forgiver, Merciful.
And to Allah belongs whatever is in the heavens and whatever is in the earth. He will forgive whom He wills, and will punish whom He wills; and Allah is Forgiving, Merciful
To Him belongs all that is in the heavens and the earth; He forgives whom He wills and punishes whom He wills. God is Forgiving and Merciful.
Everything in the Universe and everything in the earth belongs to Allah. His Law of Requital deals with forgiveness and punishment in all fairness. The Forgiving, the Merciful Allah has designed His Laws
And whatever is in the heavens and whatever is in the earth is Allah's; He forgives whom He pleases and chastises whom He pleases; and Allah is Forgiving, Merciful
And to ALLAH belongs whatever is in the heavens and whatever is in the earth. HE forgives whomsoever HE pleases and punishes whomsoever HE pleases, and ALLAH is Most Forgiving, Merciful
Unto God belongs whatsoever is in the heavens and whatsoever is on the earth. He forgives whomsoever He will and punishes whomsoever He will, and God is Forgiving, Merciful
And to Allah belongs all that is in heavens and all that is in the earth. He forgives whom He pleases, and punishes whom He pleases; And Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
To God belongs everything in the heavens and everything on the earth. He forgives whom He wills and punishes whom He wills. God is Forgiving and Merciful.
To God belongs everything in the heavens and the earth. He forgives whom He wills, and He punishes whom He wills. God is Most Forgiving, Most Merciful
And to Allah belongs whatever is in the heavens and whatever is on the earth. He forgives whom He wills and punishes whom He wills. And Allah is Forgiving and Merciful
God's is what is in the heavens and what is in the earth. He forgives whom He wills, and punishes whom He wills; and God is forgiving, compassionate.
To God belongeth all that is in the heavens and on earth. He forgiveth whom He pleaseth and punisheth whom He pleaseth; but God is Oft-Forgiving, Most Merciful
To Allah belongeth all that is in the heavens and on earth. He forgiveth whom He pleaseth and punisheth whom He pleaseth; but Allah is Oft-Forgiving, Most Merciful
14
Success meant for Muslims
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَأۡكُلُوا۟ ٱلرِّبَوٰۤا۟ أَضۡعَـٰفࣰا مُّضَـٰعَفَةࣰۖ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَ ١٣٠
You who believe, do not consume usurious interest, doubled and redoubled. Be mindful of God so that you may prosper
O you who believe! Don’t eat usury which is doubled and multiplied, but fear Allah so that you may be successful.
O Ye who believe! devour not multiplied manifold; and fear usury, Allah, haply ye may fare well
O you who believe, do not practice usury, charging doubled and redoubled (interest); but have fear of God: you may well attain your goal
O believers, do not consume the doubled and multiplied return of usury (loansharking is forbidden)! Protect yourselves from Allah (for He will definitely subject you to the consequences of your actions) so you may be emancipated!
You who have iman! do not feed on usury, multiplied and then remultiplied. Have taqwa of Allah so that hopefully you will be successful.
O you who have faith! Do not exact usury, twofold and severalfold, and be wary of Allah so that you may be felicitous
O you who believe! Do not consume usury, doubled and redoubled; and act in piety, keeping from disobedience to Him, so that you may prosper (in both worlds)
O you who believe! do not practise usury and interest involving multiple additions, and keep your duty to Allah and take Him as a shield so that you may prosper
O believers, devour not usury, doubled and redoubled, and fear you God; haply so you will prosper
You who believe, do not consume usury multiplying (compounding) it over and over, and be cautious of God, so you may be successful.
O believers; give up the devouring of interest and increasing your money in that way. Fear God [and obey Him in this matter] so that you may succeed
O you who believe, do not take usury, doubled and multiplied, but be conscious of God that you may flourish
O you who have attained faith, do not devour usury, multiplied (and) re-multiplied, and be mindful of Allah, that you may be successful.
O ye who believe! devour not usury doubly doubled, but fear God, perchance ye may be prosperous
O People who Believe! Do not devour usury doubling and quadrupling it; and fear Allah, hoping that you achieve success
O you who believe! Do not consume the usury by scores and scores and revere Allah so that you may prosper.
O true believers, devour not usury, doubling it twofold; but fear God, that ye may prosper
O you who believe! Devour not usury doubling and redoubling, but do your duty to Allah that you may be successful
Believers, do not consume usury, doubled and redoubled, and fear Allah, in order that you shall prosper
O ye who believe! devour not usury, doubling it again and again! But fear God, that ye may prosper
O you who have Believed! Devour not Riba (usury) marked up and multiplied, and pay obedience to Allah that you may be successful
O those who believed! Consume not usury—that which is doubled and redoubled—and be Godfearing of God so that perhaps you will prosper.
O Believers, do not consume usury, which is [interest or fees] doubled and multiplied, but fear Allah for your prosperity.
O ye who believe! Devour not usury, doubled and multiplied; but fear Allah. that ye may (really) prosper.
Believers! Do not swallow interest, doubled and redoubled, and be mindful of Allah so that you may attain true success
O you who believe, devour not usury, doubling and redoubling, and keep your duty to Allah, that you may be successful
O you who believe ! do not swallow usury, multiplied many times and fear Allah that you may be successful.
O you who believe! Consume not Ar-Ribah, doubled and multiplied. And fear Allah, so that you attain salvation
O believers! Do not live on usury doubled and redoubled, and keep fearing Allah so that you may prosper
O you who believe, do not consume financial interest multiplying over, and revere God that you may succeed
O you who believe, do not consume usury, compounding over and over; and reverence God that you may succeed.
O you who believe, do not consume usury, compounding over and over; and reverence God that you may succeed.
You, you those who believed, do not eat, the growth/increase/interest doubles doubled , and fear and obey God, maybe/perhaps you succeed/win
O YOU who have attained to faith! Do not gorge yourselves on usury, doubling and re-doubling it - but remain conscious of God, so that you might attain to a happy state
O you who have believed, do not eat riba, (i.e., usury; interest and other unlawful gains) doubled (and) redoubled, and be pious to Allah that possibly you would prosper
O ye who believe! Devour not usury, doubling and quadrupling (the sum lent). Observe your duty to Allah, that ye may be successful
Believers, do not accept illegal interest in order to increase your wealth many times over. Have fear of God so that you will have everlasting happiness
O you who believe, do not eat up the amounts acquired through Riba (interest), doubled and multiplied. Fear Allah, so that you may be successful
O’ you who adhere firmly to Islamic monotheism, devour not usury, doubled and multiplied, but act piously towards Allâh (show reverence & obedience to Allâh) so that you may achieve a blissful life/ or gain eternal salvation.
Oh you who believe! Do not (deal in, or) devour usury, doubling and redoubling (the principal amount). Fear Allah, so you may prosper
O’ you who live by Faith, do not devour usury, doubled and multiplied. But act piously towards Allâh.
O you who have conformed to Islam! Usury is incompatible with religion. Do not swallow voraciously whatever interest you can get for the money you lend, doubling and redoubling the interest as you go. Revere Allah and entertain the profound reverence dutiful to Him so that heaven may prosper you
Believers, do not take compound interest,increasing your wealth unjustly, and fear Allah so that you may prosper;
O believers! Do not consume interest, multiplying it many times over. And be mindful of Allah, so you may prosper.
Oh you believers, do not devour usury multiplied several times and beware of Allah so that you may be successful.
Believers, do not live on usury, doubling your wealth many times over. Have fear of God, that you may prosper
O you who believe, you shall not take usury, compounded over and over. Observe GOD, that you may succeed.
Believers, do not collect exorbitantly compounded interests from usury, and be mindful of God so that you will succeed.
Believers, do not collect exorbitantly compounded interests from usury and be mindful of God so that you will succeed.
O you who believed! Do not eat the usury as multiple multiplications and show the piety of Allah, perhaps you may be gaining.
O' you who have Faith! Do not devour usury, doubling it over and over again, and be in awe of Allah; that you may be prosperous
Believers, do not gorge yourselves on usury, doubling [your money] again and again. Have fear of God, so that you may prosper.
(The battle was about protection from the external threat. Your prime duty remains to preserve a benevolent society, to which usury is a big detriment). Usury is the return on money while trade is the return on labor (2:275). O You who have chosen to be graced with belief! Do not eat up other people's money by way of usury that appears to you ever-increasing. But Allah's Law blights usury and flourishes acts of caring (2:276). Walk aright in the Way of Allah to attain true prosperity
O you who believe! do not devour usury, making it double and redouble, and be careful of (your duty to) Allah, that you may be successful
O ye who believe ! devour not interest involving multiple additions, and fear ALLAH that you may prosper
O you who believe! Devour not usury, doubling and multiplying. And reverence God, that haply you may prosper
O you who believe! Do not take usury, doubled and multiplied; But fear Allah; That you may (really) prosper
O you who believe, don’t consume usury, which accumulates and multiplies. Fear God, so that you may prosper.
O you who believe! Do not feed on usury, compounded over and over, and fear God, so that you may prosper
O you who have believed, do not consume usury, doubled and multiplied, but fear Allah that you may be successful
O those who believed! Do not devour usury doubling many times, and fear God, perhaps you may be prosperous;
O ye who believe! Devour not usury, doubled and multiplied; but fear God; that ye may (really) prosper
O ye who believe! Devour not usury, doubled and multiplied; but fear Allah; that ye may (really) prosper
وَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِیۤ أُعِدَّتۡ لِلۡكَـٰفِرِینَ ١٣١
beware of the Fire prepared for those who ignore [Him]
Fear the fire, which is prepared for the disbelievers.
And beware of the Fire gotten ready for the infidels
Keep away from the Fire prepared for the infidels
Protect yourselves from the fire that is prepared for the deniers of reality.
Have fear of the Fire which has been prepared for the kafirun.
And beware of the Fire which has been prepared for the faithless
And (be careful of your acts and transactions and) guard yourselves against the Fire, prepared for the unbelievers
Be on your guard against the Fire which has been prepared for the disbelievers
And fear the Fire prepared for the unbelievers
And be cautious of the fire that is prepared for the disbelievers.
And fear the Hellfire which is prepared for the disbelievers (those who disobey God.
Be aware of the fire which is prepared for those who do not believe
And guard yourselves against the Fire that has been prepared for the deniers.
fear the fire which is prepared for the unbelievers
And save yourselves from the fire which is prepared for disbelievers
And safeguard yourselves against the fire which has been kept in store for the disbelievers.
And fear the fire which is prepared for the unbelievers
Avoid the fire which is prepared for the faithless
Guard yourselves against the Fire prepared for unbelievers
And fear the fire which is prepared for them that believe not
And take protection against the Fire which is prepared for the rejectors
And be Godfearing of the fire that was prepared for the ones who are ungrateful.
Fear the fire, which is prepared for the unbelievers.
And fear the Fire, which is repaired for those who reject Faith:
And have fear of the Fire which awaits those who deny the Truth
And guard yourselves against the fire which has been prepared for the disbelievers
And guard (yourselves) against the fire which is prepared for the infidels.
And fear the Fire, prepared for suppressors of the Truth
And fear the Fire, which has been prepared for those who reject faith
And be aware of the Fire that has been prepared for the rejecters
And be aware of the Fire that has been prepared for the rejecters.
And be aware of the Fire that has been prepared for the rejecters.
And fear (and avoid) the fire which was/is prepared to the disbelievers
and beware of the fire which awaits those who deny the truth
And protect yourselves from the Fire that is prepared for the disbelievers
And ward off (from yourselves) the Fire prepared for disbelievers
Save yourselves from the fire which is prepared for the unbelievers
and fear the Fire that has been prepared for the disbelievers
Guard yourselves against the Fire, which has been prepared for those who lack Faith in Allâh.
And fear the fire that is prepared for the unbelievers
And guard yourselves against the Fire, which has been prepared for those who are spiritually dead and blind.
And save yourselves the Fire especially prepared for those who disobey Allah’s commands
protect yourselves from the Fire prepared for the disbelievers,
Guard yourselves against the Fire prepared for the disbelievers.
And beware of the fire which has been prepared for those who reject (the truth).
Guard yourselves against the Fire, prepared for unbelievers
Beware of the hellfire that awaits the disbelievers.
Be aware that Hell was prepared for the unbelievers,
Be aware that Hell was prepared for the unbelievers
And be piety of the Fire which is prepared for the infidels.
And be in awe of the Fire which has been prepared for the disbelievers
Guard yourselves against the fire which has been prepared for the unbelievers;
And guard yourselves and the society against the Fire that has been prepared for the rejecters of the Divine Commandments
And guard yourselves against the fire which has been prepared for the unbelievers
And fear the Fire which has been prepared for the disbelieves
And be mindful of the Fire that has been prepared for the disbelievers
Fear the Fire, prepared for those who reject Faith
Protect yourselves from a Fire prepared for the unbelievers.
And guard yourselves against the Fire that is prepared for the disbelievers
And fear the Fire, which has been prepared for the disbelievers
And fear the fire which is prepared for the disbelievers,
Fear the Fire, which is repaired for those who reject Faith
Fear the Fire, which is repaired for those who reject Faith
وَأَطِیعُوا۟ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمۡ تُرۡحَمُونَ ١٣٢
and obey God and the Prophet so that you may be given mercy
And obey Allah and the Messenger (Muhammad) so that you may be shown mercy.
And obey Allah and the apostle, haply ye may be shewn mercy
Obey God and the Prophet, that you may be treated with mercy
Obey Allah and the Rasul so you may reach a state of grace.
Obey Allah and the Messenger so that hopefully you will gain mercy.
and obey Allah and the Apostle so that you may be granted [His] mercy
Obey God and the Messenger, so that you may be shown mercy (granted a good, virtuous life in this world and eternal happiness in the Hereafter)
And obey Allah and this Messenger that you may be shown mercy
and obey God and the Messenger; haply so you will find mercy
And obey God and the messenger so you may receive mercy.
And obey God and His Prophet; may you will be shown mercy
And follow God and the messenger, that you may obtain mercy
And obey Allah and the Messenger, that you may obtain mercy.
and obey God and His Apostle, perchance ye may get mercy
And obey Allah and the Noble Messenger, hoping that you gain mercy. (Obeying the Prophet is in fact obeying Allah.
And obey Allah and the messenger so that you may receive mercy.
and obey God, and his apostle, that ye may obtain mercy
And obey Allah and His Messenger, that you may get mercy
Obey Allah and the Messenger in order to be subjected to mercy
and obey God and the apostle, that ye may find mercy
And obey Allah and the Messenger so that you may be placed under mercy
And obey God and the Messenger so that perhaps you will find mercy.
Obey Allah and the messenger so you may obtain mercy.
And obey Allah and the Messenger; that ye may obtain mercy.
And obey Allah and the Messenger, that you may be shown mercy. And hasten to the for-giveness of your Lord and to a Paradise as vast as the heavens and the earth, prepared for the God-fearing who spend in the way of Allah both in plenty and hardship, who restrain their anger, and forgive others. Allah loves such good-doers."
And obey Allah and the Messenger, that you may be shown mercy
And obey Allah and the messenger, that you may be shown mercy.
And obey Allah and the Messenger so that Mercy is bestowed upon you. to
And persist in obedience to Allah and the Messenger (blessings and peace be upon him) so that you may be blessed with mercy
And obey God and the messenger so that you may obtain mercy
And obey God and the messenger so that you may obtain mercy.
And obey God and the messenger so that you may obtain mercy.
And obey God and the messenger, maybe/perhaps you attain mercy
And pay heed unto God and the Apostle, so that you might be graced with mercy
And obey Allah and the Messenger that possibly you would be granted mercy
And obey Allah and the messenger, that ye may find mercy
Obey God and the Messenger so that you may receive mercy
Obey Allah and the Messenger, so that you may be blessed
Obey Allâh and the ‘Messenger’ so that you may be delivered from all the consequences of your sins.
And obey Allah and the messenger. Perhaps you may receive mercy
Yield (to the Commandments of Allâh) and (to what He has revealed to) His Messenger so that you may be delivered from all the consequences of your iniquitous deeds.
Obey Allah and His Messenger so that you may come to be recipients of His mercy
and obey Allah and the Messenger so you are treated kindly
Obey Allah and the Messenger, so you may be shown mercy.
And obey Allah and the messenger so that you may find mercy.
Obey God and the Apostle that you may find mercy
You shall obey GOD and the messenger, that you may attain mercy.
and obey God and his Messenger, that you may receive mercy.
and obey God and His Messenger, that you may receive mercy.
And obey Allah and the Messenger, perhaps you may be mercied.
And obey Allah and the Messenger, that you may be shown Mercy
and obey God and the messenger, that you may be graced with mercy.
Follow the System of Allah that the Messenger has established. That is how you will achieve the development of your "Self". A benevolent society helps you to grow like a mother's womb nourishes the embryo
And obey Allah and the Messenger, that you may be shown mercy
And obey ALLAH and the Messenger that you may be shown mercy
And obey God and the Messenger, that haply you may receive mercy
And obey Allah and the Messenger (Muhammad) that you may obtain mercy
And obey God and the Messenger that you may obtain mercy.
And obey God and the Messenger, that you may obtain mercy
And obey Allah and the Messenger that you may obtain mercy
And obey God and the messenger, perhaps you may obtain mercy.
And obey God and the Apostle; that ye may obtain mercy
And obey Allah and the Messenger; that ye may obtain mercy
۞ وَسَارِعُوۤا۟ إِلَىٰ مَغۡفِرَةࣲ مِّن رَّبِّكُمۡ وَجَنَّةٍ عَرۡضُهَا ٱلسَّمَـٰوَ ٰتُ وَٱلۡأَرۡضُ أُعِدَّتۡ لِلۡمُتَّقِینَ ١٣٣
Hurry towards your Lord’s forgiveness and a Garden as wide as the heavens and earth prepared for the righteous
And rush to forgiveness from your Lord, and for Paradise whose width (is like that of) the heavens and the earth, prepared for the pious
And vie with each other in hastening to obtain forgiveness from your Lord and toward the Garden whereof the width equalleth the heavens and the earth, gotten ready for the God- fearin
And hasten for the pardon of your Lord, and for Paradise extending over the heavens and the earth, laid out for those who take heed for themselves and fear God
Hasten to forgiveness from your Rabb (sourced from the composition of the Names in your essence) and Paradise (the abode of the actualization of the forces of Allah’s Names), which is as wide as the heavens (the states of comprehension) and the earth (the platform of the forces)... It has been prepared for the protected ones!
Race each other to forgiveness from your Lord and a Garden as wide as the heavens and the earth, prepared for the people who have taqwa:
And hasten towards your Lord’s forgiveness and a paradise as vast as the heavens and the earth, prepared for the Godwar
And hasten, as if competing with one another, to forgiveness from your Lord, and to a Garden as spacious as the heavens and the earth, prepared for the God-revering, pious
Wing your way to the protection of your Lord and to the Paradise whose expanse is as (vast as) the heavens and the earth. It is prepared for those who become secure against evil
And vie with one another, hastening to forgiveness from your Lord, and to a garden whose breadth is as the heavens and earth, prepared for the godfearin
And hurry up to forgiveness from your Lord and to a garden as wide as the skies and the earth which is prepared for those who are cautious (of God),
Rush towards the path which will lead to your Lord’s forgiveness and to the Gardens of Paradise which is as vast as the heavens and the earth and has been prepared for those who respect (and obey) their Lord
Be quick in the race for forgiveness from your Lord and for a garden whose width is that of the heavens and of the earth, prepared for the righteous
And hasten towards forgiveness from yourpl Lord and a Garden as wide as the heavens and the earth, prepared for the mindful (of God):
And vie with one another for pardon from your Lord, and for Paradise, the breadth of which is as the heaven and the earth, prepared for those who fear;
And rush towards forgiveness from your Lord, and towards a Paradise that can hold all the heavens and the earth in its width - prepared for the pious
And hasten unto a forgiveness from your Lord and to a garden the width of which are the heavens and the earth which has been made ready for those who safeguard their own souls;
And run with emulation to obtain remission from your Lord, and paradise, whose breadth equalleth the heavens and the earth, which is prepared for the godly
And vie with one another for pardon from your Lord, and for Paradise, the breadth of which is as the heaven and the earth, prepared for those who fear (or avoid) evil
And hasten to a forgiveness from your Lord and a Paradise as wide as heaven and earth, prepared for the cautiou
And vie in haste for pardon from your Lord, and a Paradise, vast as the Heavens and the Earth, prepared for the God-fearing
And strive with speed in the direction of Forgiveness from your Nourisher-Sustainer; and Paradise — its area (is like) the heavens and the earth (together), prepared for Al-Muttaqun —
And compete with one another for forgiveness from your Lord and for a Garden whose depth is as the heavens and the earth that was prepared for the ones who are Godfearing,
Hasten to forgiveness from your Lord. A garden whose expanse is that of the skies and Earth is prepared for the righteous.
Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,-
And hasten to the for-giveness of your Lord and to a Paradise as vast as the heavens and the earth, prepared for the God-fearing
And hasten to forgiveness from your Lord and a Garden, as wide as the heavens and the earth; it is prepared for those who keep their duty
And hasten towards protective forgiveness of your Fosterer and the garden, the extensiveness of which is the skies and the earth, prepared for those who guard (against evil).
And strive for forgiveness from your Lord, and for a Garden, as wide as the heavens and the earth, prepared for the pious people.h
And advance fast towards forgiveness from your Lord and Paradise whose vastness encompasses the heavens and the earth (and) which has been prepared for the pious
And race towards forgiveness from your Lord and a Paradise whose width encompasses the width of the heavens and the Earth; it has been prepared for the righteous
And race towards forgiveness from your Lord and a Paradise whose width encompasses the width of the heavens and of the earth; it has been prepared for the righteous.
And race towards forgiveness from your Lord and a Paradise whose width encompasses the width of the heavens and of the earth; it has been prepared for the righteous.
And quicken/speed to a forgiveness from your Lord and a treed garden/paradise, its width (is) the skies/space and the earth/Planet Earth, (it) was/is prepared to the fearing and obeying
And vie with one another to attain to your Sustainer's forgiveness and to a paradise as vast as the heavens and the earth, which has been readied for the God-consciou
And vie swiftly with one another for forgiveness from your Lord and for a Garden whose breadth is the heavens and the earth, prepared for the pious
And vie one with another for forgiveness from your Lord, and for a paradise as wide as are the heavens and the earth, prepared for those who ward off (evil)
Hasten to obtain forgiveness from your Lord and to qualify yourselves for Paradise. Paradise, vast as the heavens and the earth, is prepared for the piou
Race with one another towards Forgiveness from your Lord and towards a paradise the width of which spans the heavens and the earth. It has been prepared for the God-fearing
Hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the ‘Pious’
Hurry towards forgiveness from your Lord, and the paradise which is as vast as the heavens and the earth. It is prepared for the pious
Hasten towards forgiveness from your Lord and a Garden as wide as the heavens and earth, prepared for the Pious,
Enter into rivalry with each other for forgiveness from Allah, your Creator, and for a hearty welcome in a Paradise as extensive as are the Heavens and the Earth, specially prepared for those who revere Allah and entertain the profound reverence dutiful to Him
Rush towards your Lord’s forgiveness and towards Paradise, which is as wide as the Heavens and the Earth, prepared for those who are mindful of Allah:
And hasten towards forgiveness from your Lord and a Paradise as vast as the heavens and the earth, prepared for those mindful ˹of Allah˺.
And hurry towards the forgiveness from your Lord and a garden whose width is that of the heavens and the earth, which has been prepared for those who beware (of Allah).
Vie with each other to earn the forgiveness of your Lord and a Paradise as vast as heavens and earth, prepared for the righteous
You should eagerly race towards forgiveness from your Lord and a Paradise whose width encompasses the heavens and the earth; it awaits the righteous,
Rush toward forgiveness from your Lord and a Heavenly Garden as wide as the heavens and the earth, prepared for those who are mindful of God.
Rush to forgiveness from your Lord and a Heavenly Garden as wide as the heavens and the Earth, prepared for those who are mindful of God.
And hasten towards forgiveness from your Lord, and a paradise as wide as the skies and the earth, prepared for the pious.
And hasten towards forgiveness from your Lord, and a Garden whose width is (as) the heavens and the earth, prepared for the pious ones
Hasten, all of you, to the achievement of your Lord's forgiveness, and a paradise as vast as the heavens and the earth, prepared for the God- fearing,
Move forward to the tranquil security that comes from your Lord when you follow His Guidance, and to the Paradise that transcends spatial boundaries, and it has been prepared for those who are mindful of Allah's Laws
And hasten to forgiveness from your Lord; and a Garden, the extensiveness of which is (as) the heavens and the earth, it is prepared for those who guard (against evil)
And hasten towards forgiveness from your Lord, and the Paradise whose value is the heavens and the earth. It is prepared for the God-fearing
And hasten unto forgiveness from your Lord, and for a garden whose breadth is the heavens and the earth—prepared for the reverent
Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous and those firm in their faith.—
Hurry towards forgiveness from your Lord and a Paradise as vast as the heavens and the earth, prepared for the pious.
And race towards forgiveness from your Lord, and a Garden as wide as the heavens and the earth, prepared for the righteous.
And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteou
And hasten to forgiveness from your Lord, and for a garden, the breadth of which is as the heavens and the earth, prepared for those who fear,
Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,
Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,
ٱلَّذِینَ یُنفِقُونَ فِی ٱلسَّرَّاۤءِ وَٱلضَّرَّاۤءِ وَٱلۡكَـٰظِمِینَ ٱلۡغَیۡظَ وَٱلۡعَافِینَ عَنِ ٱلنَّاسِۗ وَٱللَّهُ یُحِبُّ ٱلۡمُحۡسِنِینَ ١٣٤
who give, both in prosperity and adversity, who restrain their anger and pardon people- God loves those who do good
those who spend (in the way of Allah) in prosperity and in adversity, who control their anger, who forgive the people; Allah loves such righteous people,
Those who expend in weal and woe, and the repressors of rage and the pardoners of men; and Allah loveth the doers of good
Who expend both in joy and tribulation, who suppress their anger and pardon their fellowmen; and God loves those who are upright and do good
They are the ones who give unrequitedly in the way of Allah during ease and hardship, they control their fury when they get angry, and they forgive people for their faults. Allah loves those who do good.
those who give in times of both ease and hardship, those who control their rage and pardon other people — Allah loves the good-doers —
—those who spend in ease and adversity, and suppress their anger, and excuse [the faults of] the people, and Allah loves the virtuous
They spend (out of what God has provided for them,) both in ease and hardship, ever-restraining their rage (even when provoked and able to retaliate), and pardoning people (their offenses). God loves (such) people who are devoted to doing good, aware that God is seeing them
Those who spend (in the cause of Allah) in prosperity and adversity and those who suppress anger and pardon (the offences of) the people. And Allah loves such doers of good to others
who expend in prosperity and adversity in almsgiving, and restrain their rage, and pardon the offences of their fellowmen; and God loves the good-doers
those who spend (in God's way) in richness and in poverty, and suppress their anger and excuse people. And God likes the good doers,
The latter are those who spend generously on charitable causes, no matter how rich or poor they are, control their anger and forgive the shortcomings of the others. Indeed God loves such graceful people
Those who give, whether in prosperity or in adversity, who restrain anger, and pardon the people, God loves those who do right
those who spend in prosperity and adversity, and those who restrain (their) rage, and those who forgive mankind—for Allah loves those who excel in doing good,
for those who expend in alms, in prosperity and adversity, for those who repress their rage, and those who pardon men; God loves the kind
Those who spend in Allah’s cause, in happiness and in grief, and who control their anger and are forgiving towards mankind; and the righteous are the beloved of Allah
those who spend in the time of ease and in the time of hardship and keep in check the rage and pardon the people, and Allah loves those who act in excellence,
who give alms in prosperity and adversity; who bridle their anger, and forgive men: For God loveth the beneficent
Those who give charity, both in prosperity and in adversity, for those who control their rage, and those who are forgiving towards mankind. Allah loves the good
who spend in prosperity and in adversity, for those who curb their anger and those who forgive people. And Allah loves the charitabl
Who give alms, alike in prosperity and in success, and who master their anger, and forgive others! God loveth the doers of good
those who spend in prosperity and adversity, and who suppress and pardon men; and Allah loves those who do good
those who spend in gladness and tribulation and the ones who choke their rage and the ones who pardon humanity. And God loves the ones who are doers of good.
They invest, whether in times of prosperity or adversity. They restrain anger and forgive people. Allah loves those who perform goodwill.
Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;-
who spend in the way of Allah both in plenty and hardship, who restrain their anger, and forgive others. Allah loves such good-doers."
Those who spend in ease as well as in adversity and those who restrain (their) anger and pardon men. And Allah loves the doers of good (to others)
(Those are the persons) who spend in prosperity and in adversity, and they are the restrainers of anger and the pardoners of (mistakes of) mankind, and Allah loves the doers of good,
Those that spend in prosperity and in adversity, those that restrain anger and those that display a forgiving attitude in their relations with people. And Allah loves those who do good deeds
They are the ones who spend in the cause of Allah whether they are affluent or indigent (in both the conditions), sublimate their anger and tolerate (the faults of the) people; and Allah loves those who are benevolent
The ones who spend in prosperity and adversity, and who repress anger, and who pardon the people; God loves the good doers
The ones who spend in prosperity and hardship, and who repress anger, and who pardon the people; God loves the good doers.
The ones who spend in prosperity and hardship, and who repress anger, and who pardon the people; God loves the good doers.
Those who spend in the prosperity, and (in) the calamity, and the suppressing the anger/rage , and the forgiving/pardoning on the people, and God loves/likes the good doers
who spend [in His way] in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good
Who expend in easiness and tribulation, and (are) the repressors of (their) rage, and are the clement towards (their) fellow-men; (Literally: mankind) and Allah loves the fair-doers
Those who spend (of that which Allah hath given them) in ease and in adversity, those who control their wrath and are forgiving toward mankind; Allah loveth the good
who spend their property for the cause of God in prosperity as well as in adversity and who also harness their anger and forgive the people. God loves the righteous ones
__the ones who spend (for Allah‘s sake) in prosperity and adversity, and those who control anger and forgive people. And Allah loves those who are good in their deeds
Who expend (on serving the cause of Allâh) during the time of ease and adversity, restrain their anger, and forgive people. Allâh demonstrates his own love for those who pursue righteousness.
(Paradise is for) those who spend (for the sake of Allah) in good times and bad. Those who repress their rage, and forgive their fellow men; Allah loves the righteous
Who spend of their wealth (in the cause of Allâh) during the time of ease and adversity, restrain their anger and pardon people. And Allâh demonstrates His own love for those who pursue righteousness and perfection in Faith.
It is a paradise of supreme bliss prepared specially for those who spend in divine service in instances of prosperity and in instances of adversity, who restrain and suppress their feeling of anger and accord people forgiveness and do not entertain them with thoughts of ill will. Allah likes those who perfect their illustrious toils and turn their thoughts on moral excellence and benevolence
who spend in charity in good and bad times, can control their anger and pardon people.
˹They are˺ those who donate in prosperity and adversity, control their anger, and pardon others. And Allah loves the good-doers.
Those who spend in ease and hardship and those who restrain their anger and those who are gentle towards people, and Allah loves those who do good.
those who give, alike in prosperity and in adversity; who curb their anger and pardon their fellow men (God loves the charitable)
who give to charity during the good times, as well as the bad times. They are suppressors of anger, and pardoners of the people. GOD loves the charitable.
Those who give in good times and in bad, suppress their rage and pardon other people. God loves those who do good
Those who give in good times and in bad, suppress their rage and pardon other people. God loves those who do excellent deeds,
Those who are spending in prosperity and the bane, and the suppressors of the rage, and the pardoners about the people. And Allah loves the benefactors.
Those who spend (benevolently) in ease and in adversity, and who restrain (their) anger and pardon (the faults of) men; and Allah loves the doers of good
who spend [in His way] in time of plenty and in time of hardship, and restrain their anger, and forgive their fellow men. God loves the benevolent.
The candidates to this Paradise keep their wealth open for mankind in favorable as well as in adverse circumstances. They divert and sublimate their anger and potentially virulent emotions to creative energy, and become a source of tranquility and comfort to people. They pardon people gracefully. Allah loves the benefactors of humanity
Those who spend (benevolently) in ease as well as in straitness, and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others)
Those, who spends in prosperity and adversity, and those who suppress anger, and pardon men; and ALLAH loves those who do good
who spend in ease and hardship, and curb their rage, and pardon others—and God loves the virtuous
Those who spend (freely in the cause of Allah), whether there is plenty, or there is little; Who control anger, and pardon (all) men:— Verily, Allah loves those who do good—
Those who spend during ease and hardship, restrain their anger, and pardon people—God loves the doers of good.
Those who give in prosperity and adversity, and those who restrain anger, and those who forgive people. God loves the doers of good
Who spend [in the cause of Allah ] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good
Those who expend in ease and hardship, and those who repress their rage, and those who pardon mankind; God loves the good-doers.
Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for God loves those who do good;
Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;
وَٱلَّذِینَ إِذَا فَعَلُوا۟ فَـٰحِشَةً أَوۡ ظَلَمُوۤا۟ أَنفُسَهُمۡ ذَكَرُوا۟ ٱللَّهَ فَٱسۡتَغۡفَرُوا۟ لِذُنُوبِهِمۡ وَمَن یَغۡفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمۡ یُصِرُّوا۟ عَلَىٰ مَا فَعَلُوا۟ وَهُمۡ یَعۡلَمُونَ ١٣٥
those who remember God and implore forgiveness for their sins if they do something shameful or wrong themselves- who forgives sins but God?- and who never knowingly persist in doing wrong
and those who, when they do indecent or wrong themselves, they remember Allah and ask forgiveness for their sins. No one can forgive the sins but Allah. They don’t persist on what wrong they have done, while they know.
And those, who, when they have done an ill-deed or wronged themselves, remember Allah and ask forgiveness of their sins - and who forgiveth sins save Allah! Is --and persist not in that which they have done, while they know
And those who, if they commit a shameful act or some wrong against themselves, remember God and seek forgiveness for their sins: For who can forgive except God? They should not be perverse about their doings, knowingly
When they do something shameful or when they wrong themselves (by becoming veiled from Allah), they think about Allah and ask for forgiveness for the wrong they have done. Who can forgive faults other than Allah! They are not persistent in their wrongdoing.
those who, when they act indecently or wrong themselves, remember Allah and ask forgiveness for their bad actions (and who can forgive bad actions except Allah?) and do not knowingly persist in what they were doing.
and those who, when they commit an indecent act or wrong themselves, remember Allah, and plead [Allah’s] forgiveness for their sins —and who forgives sins except Allah?— and who do not persist in what they have committed while they know
They are also the ones who, when they have committed a shameful deed or wronged themselves (through any kind of sinful act), immediately remember God and implore Him to forgive their sins – for who will forgive sins save God? – and do not persist knowingly in whatever (evil) they have committed
And those who when they commit any act of indecency or do injustice to themselves remember Allah and implore (Him for) protection against their sins - and who can protect against sins except Allah? - And they do not deliberately persist in doing wrong
who, when they commit an indecency or wrong themselves, remember God, and pray forgiveness for their sins -- and who shall forgive sins but God? -- and do not persevere in the things they did and that wittingly
and those who, when they act indecently or wrong themselves, they remember God and then ask forgiveness for their sins, and who forgives sins except God, and do not insist on what they did while they know,
As to those who have committed indecencies or have been unjust to their own soul, they better immediately recourse to God and ask forgiveness for their sins and unintentional persistence in their wrongdoings. Who else but God can forgive the sins
And those who having done something to be ashamed of or wronged their own souls, earnestly bringing God to mind and ask for forgiveness for their sins, and who can forgive sins except God, and never repeatedly do wrong knowingly, for them the reward is forgiveness
and those who, when they commit an indecency or wrong themselves, remember Allah then ask forgiveness for their misdeeds—for who forgives misdeeds except Allah? And they do not persist in their wrongdoing while they know.
Those who when they do a crime, or wrong themselves, remember God, and ask forgiveness for their sins,- and who forgives sins save God?- and do not persevere in what they did, the while they know;
And those who, when they commit an immoral act or wrong themselves, remember Allah and seek forgiveness of their sins - and who forgives sins except Allah? And those who do not purposely become stubborn regarding what they did
and those who, when they commit an offensive act or otherwise wrong their own souls, they remember Allah and ask forgiveness for their sins and who forgives the sins except Allah as long as they do not persist knowingly on that which they have committed.
And who, after they have committed a crime, or dealt unjustly with their own souls, remember God, and ask pardon for their sins, -- for who forgiveth sins except God? -- and persevere not in what they have done knowingly
Those who when they do an evil, or wrong themselves, remember Allah, and ask forgiveness for their sins - and who forgives sins save Allah alone? - And do not knowingly repeat the wrong they did
and those who, if they commit indecency or wrong themselves remember Allah and ask forgiveness of their sins for who but Allah forgives sins and those who do not persist in what they do while they know
They who, after they have done a base deed or committed a wrong against their own selves, remember God and implore forgiveness of their sins - and who will forgive sins but God only? - and persevere not in what they have wittingly done amiss
and those who, when they committed lewdness or wronged their own souls, became mindful of Allah and invoked forgiveness for their sins; and who forgives sins except Allah? And do not insist on what they have done once they come to know (the sinfullness of the act)
And those who, when they committed an indecency or did wrong to themselves, they remembered God. Then, they asked for forgiveness for their impieties. And who forgives impieties but God? And persist not in what impiety they committed while they know.
[He loves] those who, having committed a regretful deed or otherwise wronged their own souls, earnestly remember Allah and ask for forgiveness for their sins. And who can forgive sins except Allah? [The forgiven] do not intentionally persist in their sinful lifestyles.
And those who, having done an act of indecency to be ashamed of, or wronged their own souls, remember Allah, and ask for forgiveness for their sins,- and who can forgive sins except Allah? - and are never obstinate in persisting knowingly in (the wrong) they have done.
These are the ones who, when they commit any indecency and wrong against themselves, instantly remember Allah and implore forgiveness for their sins - for who will forgive sins save Allah? - and who do not wilfully persist in the wrong they did
And those who, when they commit an indecency or wrong their souls, remember Allah and ask forgiveness for their sins. And who forgives sins but Allah? And they persist not knowingly in what they do
and those who, when they commit an indecency or do injustice to themselves, remember Allah and seek (His) protective forgiveness for their sins. And who protectively forgives the sins except Allah? And knowingly they do not persist in (doing) that which they did (sin). y forgives the sins except Allah? And knowingly they do not persist in (doing) that which they did (sin).
And those who, when they do an act of indecency or wrong their own selves, remember Allah and ask for forgiveness for their sins — and who can forgive sins except Allah? — and who do not knowingly persist in doing what they had done
And (they) are such people that if they commit some immoral act or wrong themselves, they remember Allah, then seek forgiveness for their sins. And who forgives sins except Allah? And they do not deliberately persist in the sinful acts which they committed
And those who, if they commit any evil, or wrong themselves, they remember God and seek forgiveness for their sins. And who can forgive the sins except God And they do not persist in what they have done while they know
And those who, if they commit lewdness, or wrong themselves, they remember God and seek forgiveness for their sins. And who can forgive the sins except God? And they do not persist in what they have done while they know.
And those who, if they commit immorality, or wrong themselves, they remember God and seek forgiveness for their sins. And who can forgive the sins except God? And they do not persist in what they have done while they know.
And those who if they made/did an enormous/atrocious deed , they caused injustice (to) themselves, they mentioned/remembered God, so they asked for forgiveness for their crimes, and who forgives the crimes except God? And they did not insist/persist on what they made/did, and they know
and who, when they have committed a shameful deed or have [otherwise] sinned against themselves, remember God and pray that their sins be forgiven - for who but God could forgive sins? - and do not knowingly persist in doing whatever [wrong] they may have done
And who, when they (perform) an obscenity or do an injustice to themselves, remember Allah, and so they ask forgiveness for their guilty deeds- and who forgives guilty deeds except Allah (only)? - and who do not persist in the actions they performed, and they know (that)
And those who, when they do an evil thing or wrong themselves, remember Allah and implore forgiveness for their sins - Who forgiveth sins save Allah only? - and will not knowingly repeat (the wrong) they did
(Paradise) is also for those who, when committing a sin or doing injustice to themselves, remember God and ask Him to forgive their sins. Who can forgive sins besides God? And who do not knowingly persist in their mistakes
__and those who, when they happen to commit a shameful act or wrong themselves, remember Allah, then, seek forgiveness for their sins__and who is there to forgive sins except Allah?___and do not persist in what they have done, knowingly
And for those who when they commit an immorality or wrong their own selves, celebrate the praises of Allâh and seek forgiveness for their sins - Who besides Allâh can forgive sins?- and persist not in doing what they used to do while they know.
Those who, if they ever (falter and fail, and) err into a base and indecent act, _ and thus wrong their own souls _ remember Allah (soon afterwards) and entreat Allah for forgiveness of their sins. Who else, except Allah can forgive sins? They do not knowingly persist in (and rationalize, or insist upon) the wrong they had perpetrated
And for those who when they commit an immorality or wrong themselves, they celebrate the praise of Allâh and seek forgiveness for their iniquitous deeds - Who forgives iniquitous deeds except Allah?- and do not deliberately persist in what they have done.
Those who no sooner do they commit an immoral act, than they at once recall Allah to mind and invoke His forgiveness. Who can forgive transgression of the divine law and the offence against Allah but Him? They do not insist on their course of action when they know it is wrong
Allah loves those who strive to do good. If by mistake they act indecently or wrong themselves, at once they remember Allah and seek forgiveness for their sins – can anyone except Allah forgive sins? – And never continue doing the wrong knowingly.
˹They are˺ those who, upon committing an evil deed or wronging themselves, remember Allah and seek forgiveness and do not knowingly persist in sin—and who forgives sins except Allah?
And those who, if they have committed an indecency or wronged themselves, remember Allah and ask forgiveness for their sins - for who forgives sins except Allah? - and did not knowingly persist in what they did.
who, if they commit a lewd act or wrong their souls, remember God and seek forgiveness for their sins (for who but God can forgive sins?) and do not knowingly persist in their misdeeds
If they fall in sin or wrong their souls, they remember GOD and ask forgiveness for their sins - and who forgives the sins except GOD - and they do not persist in sins, knowingly.
and those who when they are promiscuous or wrong themselves, remember God and ask forgiveness for their sins. Who but God forgives sins? And they do not knowingly persist in the sins they commit.
and those who, when they commit an immoral deed or wrong themselves, remember God and seek forgiveness for their sins – and who can forgive sins except God? – and do not persist in what they have done while they know.
And those who, when they did an obscenity or oppressed themselves, remembered Allah, so they asked forgiveness for their misdeeds, and who forgives the misdeeds except Allah? And they did not insist upon what they did while they knew.
And those who, when they commit an indecency or do injustice to their selves, remember Allah and seek forgiveness for their sins - and who forgives the sins except Allah ? - And they (the pious) do not knowingly persist in what they have committed
Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins? — and do not knowingly persist in doing the wrong they may have done.
Such men and women quickly correct any wrong or indecency that has occurred from them, they remember Allah, and protect themselves from trailing behind in dignity. And who can absolve imperfections but Allah? They refrain from willfully persisting in error
And those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their faults-- and who forgives the faults but Allah, and (who) do not knowingly persist in what they have done
And those who, when they commit a foul deed or wrong themselves, remember ALLAH and implore forgiveness for their sins - and who can forgive sins except ALLAH - and do not knowingly persist in what they do
and who, when they commit an indecency or wrong themselves, remember God and then seek forgiveness for their sins—and who forgives sins but God?—and who do not knowingly persist in what they have done
And those who, after having done something to be ashamed of, or (after having) wronged their own souls, earnestly bring Allah to conscience, and ask for forgiveness for their sins— And who can forgive sins except Allah? And are never obstinate in persisting in (the wrong that) they have done, after they know
And those who, when they commit an immorality or wrong themselves, remember God and seek forgiveness for their sins. Who but God can forgive sins? And they don’t knowingly persist in their wrongdoing.
And those who, when they commit an indecency or wrong themselves, remember God and ask forgiveness for their sins—and who forgives sins except God? And they do not persist in their wrongdoing while they know
And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah ? - and [who] do not persist in what they have done while they know
And those who, when they have done an immorality or wronged themselves, remember God, and ask forgiveness for their sins, and who forgives sins but God? And do not persist in what they did, while they know.
And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring God to mind, and ask for forgiveness for their sins,- and who can forgive sins except God?- and are never obstinate in persisting knowingly in ( the wrong) they have done
And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah?- and are never obstinate in persisting knowingly in (the wrong) they have done
أُو۟لَـٰۤىِٕكَ جَزَاۤؤُهُم مَّغۡفِرَةࣱ مِّن رَّبِّهِمۡ وَجَنَّـٰتࣱ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَاۚ وَنِعۡمَ أَجۡرُ ٱلۡعَـٰمِلِینَ ١٣٦
The reward for such people is forgiveness from their Lord, and Gardens graced with flowing streams, where they will remain. How excellent is the reward of those who labour
For such people, their reward is forgiveness from their Lord, gardens with the rivers flow underneath (Paradise), and they will abide forever in it. How excellent is this reward for those who do (good deeds)!
Those! their meed is forgiveness from their Lord and Gardens whereunder rivers flow; they shall be abiders therein. Excellent is the hire of the workers
Their recompense is pardon by their Lord, and gardens with streams of running water where they will abide for ever. How fair is the recompense of those who act
The result (consequence) of their actions is forgiveness from their Rabb and Paradises underneath which rivers flow. They will abide therein eternally. What an excellent reward it is for those who do useful deeds.
Their recompense is forgiveness from their Lord, and Gardens with rivers flowing under them, remaining in them timelessly, for ever. How excellent is the reward of those who act!
Their reward is forgiveness from their Lord, and gardens with streams running in them, to remain in them [forever]. How excellent is the reward of the workers
Such are the ones whose reward is forgiveness from their Lord and Gardens through which rivers flow, to abide therein. How excellent is the reward of those who always do good deeds
It is these whose reward is protection from their Lord, and Gardens served with running streams, therein they shall live for ever. How excellent is the reward of the painstaking (in the right direction)
Those -- their recompense is forgiveness from their Lord, and gardens beneath which rivers flow, therein dwelling forever; and how excellent is the wage of those who labour
their reward is forgiveness from their Lord and gardens which rivers flow through them, remaining in there forever, an excellent reward for the doers.
Such people’s reward will be God’s forgiveness and the Gardens beneath which water flow. They will stay there forever; how wonderful is the reward of those who do good deeds
And for them the reward is forgiveness from their Lord, and gardens with rivers flowing beneath, an eternal dwelling place. And how excellent a reward for those who strive
Those—their repayment is forgiveness from their Lord and Gardens beneath which rivers flow, abiding therein, and how excellent is the reward of the workers!
these have their reward:- pardon from their Lord, and gardens beneath which rivers flow, dwelling therein for aye; for pleasant is the hire of those who act like this
For such the reward is forgiveness from their Lord, and Gardens beneath which rivers flow - abiding in it forever; what an excellent reward for the performers (of good deeds)
Those, their reward is forgiveness from their Lord and gardens beneath which the rivers flow to abide therein forever and how excellent is the reward of the workers.
Their reward shall be pardon from their Lord, and gardens wherein rivers flow, they shall remain therein for ever: And how excellent is the reward of those who labour
The reward for such is forgiveness from their Lord, and gardens beneath which rivers flow, dwelling therein for ever - an excellent reward for those who strive
Those, their recompense is forgiveness from their Lord and Gardens underneath which rivers flow, where they shall live for ever. How excellent is the wage of those who labor
As for these! Pardon from their Lord shall be their recompense, and gardens 'neath which the rivers flow; for ever shall they abide therein: And goodly the reward of those who labour
Those (are the ones): reward to them (is) forgiveness from their Nourisher Sustainer, and Gardens beneath which flow rivers. (They would be) dwellers therein. And excellent (is) the reward for those who act (on the teachings of Al-Kitab)
Those, their recompense is forgiveness from their Lord and Gardens beneath which rivers run, ones who will dwell in them forever. And how bountiful is the compensation for the ones who work!
For such as those, their reward is forgiveness from their Lord and gardens, with underground rivers, for an eternal dwelling. How excellent a recompense for those who achieve!
For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!
They shall be recompensed by forgiveness from their Lord and by gardens beneath which rivers flow; there they shall abide. How good is the reward of those who labour
Their reward is protection from their Lord, and Gardens wherein flow rivers, to abide in them. And excellent is the reward of the workers
The reward of such persons is protective forgiveness from their Fosterer and gardens beneath which rivers flow, wherein they will stay, and excellent is the reward for those who work.
Those are the people for whom the reward is forgiveness from their Lord and Gardens, with rivers flowing underneath, to dwell eternally therein. An excellent reward for those who do good work
It is they whose reward is forgiveness from their Lord and Gardens beneath which rivers flow. They will reside therein permanently. What an excellent reward that is for those who perform righteous acts
To these the reward will be forgiveness from their Lord and gardens with rivers flowing underneath, eternally abiding in it. Excellent is the reward of the workers
To these the recompense will be forgiveness from their Lord and estates with rivers flowing beneath them; abiding therein. Excellent is the recompense of the workers.
To these the recompense will be forgiveness from their Lord and estates with rivers flowing beneath them; abiding therein. Excellent is the recompense of the workers.
Those, their reward (is) forgiveness from their Lord, and treed gardens, the rivers flow from underneath it, immortally in it, and blessed/praised (is) the makers'/doers' reward
These it is who shall have as their reward forgiveness from their Sustainer, and gardens through which running waters flow, therein to abide: and how excellent a reward for those who labour
Those will have their recompense (as) forgiveness from their Lord and Gardens from beneath which rivers run, eternally (abiding) therein; and excellent (Literally: favorable) is the reward of the (fair) doers
The reward of such will be forgiveness from their Lord, and Gardens underneath which rivers flow, wherein they will abide for ever - a bountiful reward for workers
Their reward will be forgiveness from their Lord and gardens wherein streams flow and wherein they will live forever. How blessed is the reward of those who labor
Their reward is forgiveness from their Lord and gardens beneath which rivers flow where they shall live forever. And excellent is the reward of those who work
Those, their reward is forgiveness from their Lord and gardens with rivers flowing underneath where they will abide therein. Excellent is the reward of the faithful workers.
The reward for such ones is forgiveness from their Lord, and the paradise through which run the rivers. There, they shall live forever. How excellent are the rewards for those who do good deeds
Those- their reward is forgiveness from their Lord and Gardens under which rivers flow, wherein they will live forever. Excellent is the reward of the faithful workers.
Such persons shall merit forgiveness from Allah, their Creator, and the life in supreme bliss in gardens beneath which rivers flow after they will have passed through nature to Eternity. How excellent is the reward of those who strive for a good end
The reward for them is forgiveness from their Lord and gardens beneath which rivers flow, where they’ll live forever. What an excellent reward for those who act righteously!
Their reward is forgiveness from their Lord and Gardens under which rivers flow, staying there forever. How excellent is the reward for those who work ˹righteousness˺!
For those the reward is forgiveness from their Lord and gardens through which rivers flow where they will remain; blessed is the reward of those who work.
These shall be rewarded with forgiveness from their Lord and with Gardens watered by running brooks, wherein shall they abide for ever. And blessed is the reward of those who do good works
Their recompense is forgiveness from their Lord, and gardens with flowing streams; they abide therein forever. What a blessed reward for the workers!
Their reward is forgiveness from their Lord and Heavenly Gardens with flowing rivers. They will live there eternally. What an incredible reward for their works!
Their reward is forgiveness from their Lord and Heavenly Gardens with flowing rivers. They will live there eternally. Excellent indeed is the reward for those who strive!
Those, their reward is forgiveness from their Lord, and paradises beneath which the rivers are running, they are therein immortals. And grace is the workers’ wage.
As for these, their reward is forgiveness from their Lord and Gardens beneath which rivers flow, therein they will abide for ever. How blissful will the reward of (such) workers be !
These shall have the reward of forgiveness by their Lord, and gardens underneath which rivers flow, where they shall abide. Excellent is the reward for those who labour [well].
Since they have worked sincerely, their reward is with their Lord in the form of magnificent Gardens with rivulets flowing underneath, wherein they will abide forever, a bountiful reward for sincere workers
(As for) these-- their reward is forgiveness from their Lord, and gardens beneath which rivers flow, to abide in them, and excellent is the reward of the laborers
It is these whose reward is forgiveness from their Lord, and gardens beneath which rivers flow, wherein they will abide; and an excellent is the reward of good workers
For these, their reward is forgiveness from their Lord, and Gardens with rivers running below, abiding therein. Blessed indeed is the reward of the workers [of righteousness]
For such (people) the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath— An eternal home: How excellent a reward for those who work (and strive)
Their reward is forgiveness from their Lord, and gardens beneath which rivers flow, where they will abide forever. How excellent is the reward for the workers!
Those—their reward is forgiveness from their Lord, and gardens beneath which rivers flow, abiding therein forever. How excellent is the reward of the workers.
Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers
Those, their reward is forgiveness from their Lord, and gardens beneath which rivers flow, therein dwelling forever; and excellent is the reward of the workers.
For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)
For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)
قَدۡ خَلَتۡ مِن قَبۡلِكُمۡ سُنَنࣱ فَسِیرُوا۟ فِی ٱلۡأَرۡضِ فَٱنظُرُوا۟ كَیۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُكَذِّبِینَ ١٣٧
God’s ways have operated before your time: travel through the land, and see what was the end of those who disbelieved
Passed before you (many such nations) situations. So travel in the earth and see how the ending of the deniers (of truth) was.
Dispensations have gone forth before you go about then on the earth, and behold what wise hath been the end of the beliers
There have been many dispensations before you; so travel in the land and see what befell those who denied the truth
Communities with lifestyles of their own have come and passed before you. Travel the earth (literally or by way of knowledge) and see what has become of those who denied (the reality).
Whole societies have passed away before your time, so travel about the earth and see the final fate of the deniers.
Certain [Divine] precedents have passed before you. So travel over the land and then observe how was the fate of the deniers
Assuredly, before you have passed many ways of life and practices (that illustrate the law God has established for the life of human societies). Go about, then, on the earth and behold how the outcome was for those who denied (God’s manifest signs and Messengers)
Surely, there have been diverse dispensations before you, so travel in the land and see how evil was the fate of those who cried lies (to the Prophets)
Divers institutions have passed away before you; journey in the land, and behold how was the end of those that cried lies
Traditions (and customary practices) have gone by before you, so travel through the earth to see what the end of the deniers was.
As to those who turned their back [to the revelations of God and chose the disobedience] you may see their miserable end for yourselves by traveling on earth [and passing through their ruins.]
Many were the ways of life that have passed away before you. Travel through the earth and see what the end of those who rejected truth was
Many rules (God set) for those before youpl have passed away, so journey through the earth and look what the outcome was for the disbelievers.
Incidents have passed before your time, go on then in the earth, and see what was the end of those who called (the prophets) liars
Some traditions have been tried before you - therefore travel in the land and see what sort of fate befell those who denied
Many examples had gone forth before you therefore go about in the earth and see how was the ending of the beliers.
There have already been before you examples of punishment of infidels, therefore go through the earth, and behold what hath been the end of those who accuse God's apostles of imposture
Systems have passed away before your time. Do travel in the earth, and see what was the consequence of those who denied (the prophets or Allah´s guidance)
There have been examples before you. Journey in the land and see what was the fate of the liars
Already, before your time, have examples been made! Traverse the earth, then, and see what hath been the end of those who treat prophets as liars
Surely, have passed away before you, ways of life. So travel through the earth, then see what was the end of those who belied (Al-Kitab)
Customs passed away before you. So journey through the earth; then, look on how had been the Ultimate End of the ones who deny.
Many were the ways of life that have passed away before you. Travel throughout the earth and see what was the end of those who rejected truth.
There have been examples that have passed away before you: Travel through the earth, and see what was the end of those who rejected Truth.
Many eras have passed before you. Go about, then, in the land and behold the end of those who gave the lie to (the directives and ordinances of Allah)
Indeed there have been examples before you; so travel in the earth and see what was the end of the deniers
Many ways of life have passed before you, so travel in the earth and see how the end of those who denied (the truth) was (brought about).
There indeed had been histories of people in the past before you. Travel through the earth, and see what happened to those who rejected the Truth.h
Before you many codes (of divine law) have passed (for the preceding nations). So travel in the earth and observe what was the end of those who belied
Many nations have come before you, so roam the Earth and see how the punishment for the liars was
Many nations have come before you, so roam the earth and see how the punishment was for the deniers.
Many nations have come before you, so roam the earth and see how the punishment was for the deniers.
Laws/ways had past/left from before you, so move/walk in the earth/Planet Earth, so look/consider how was the liars'/denier's end (result)
[MANY] WAYS of life have passed away before your time. Go, then, about the earth and behold what happened in the end to those who gave the lie to the truth
Enactments (Reward for good or punishment for evil) have already passed away before you; so travel in the earth, then look into how was the end of the beliers
Systems have passed away before you. Do but travel in the land and see the nature of the consequence for those who did deny (the messengers)
Different traditions existed in the past. Travel in the land and find out about the fate of those who rejected the Truth
Many patterns of behavior have passed before you. So, traverse the land and see what was the fate of those who rejected (the prophets)
Verily, similar situations as yours had passed on before you. Travel in the earth and see the dreadful outcome of those who excessively indulge in disbelief (in Allâh).
Many civilizations have gone by prior to your time. So, travel about in the land and observe how (severe) were the consequences for those who disbelieved
Indeed, similar situations came to pass before you, so travel throughout the land and see the dreadful end of those who were spiritually dead and blind.
A narration of events, modes of action and examples from ages past serve as evidence for each instance forming a particular case of principle and a signal instance of punishment. Therefore, journey the land you Muslims and pause to think and meditate what you see with your minds’ eyes in order to realize the fatal consequence which united all those who persisted in their intentional assertion of falsehood
Many different ways of life have existed before you, so travel the Earth and see for yourselves what became of those who denied Allah’s signs.
Similar situations came to pass before you, so travel throughout the land and see the fate of the deniers.
Examples have already passed before you, so travel on the earth and see what the outcome was like for the deniers.
Numerous were the cults that came and went before you. Roam the earth and behold what was the fate of those who disbelieved
Precedents have been set for you in the past; roam the earth and note the consequences for the unbelievers.
Historic events guided by God's laws happened down through the ages. As you walk throughout the land consider the consequences of those who denied the truth.
Historic events guided by God’s laws happened down through the ages. As you walk throughout the land, consider the consequences of those who denied the truth.
Already many routes (Sunnah) have passed away before you. So, travel within the earth, so observe how it was the consequence of falsifiers?
Indeed, there have been institutions before you, therefore travel in the earth and see what has been the end of the rejectors
Many patterns have passed away before you. Go about the earth and see what was the fate of those who described the truth as lies.
Systems have passed away before you. (Man-made systems before you, and now before your eyes, are there to reflect upon). Do but travel in the land and see the outcome of nations that rejected the Divine Laws
Indeed there have been examples before you; therefore travel in the earth and see what was the end of the rejecters
Surely there have been many dispensations before you; so travel through the earth and see how evil was the end of those who treated the Prophets as liars
Wonts have passed before you; so journey upon the earth and behold how the deniers fared in the end
There were many Ways of Life that have passed away before you: Travel through the earth, and see what was the end of those who rejected Truth
Numerous ways of life have passed before you. So, traverse the earth and observe the end of the deniers.
Many societies have passed away before you. So travel the earth and note the fate of the deniers
Similar situations [as yours] have passed on before you, so proceed throughout the earth and observe how was the end of those who denied
Certainly courses have passed away before you so travel in the earth and see how the end of those who said it is a lie was.
Many were the Ways of Life that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth
Many were the Ways of Life that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth
هَـٰذَا بَیَانࣱ لِّلنَّاسِ وَهُدࣰى وَمَوۡعِظَةࣱ لِّلۡمُتَّقِینَ ١٣٨
This is a clear lesson to people, and guidance and teaching for those who are mindful of God
This (the Qur’an) is a declaration for mankind, a guidance and admonition for the pious.
This in exposition unto mankind and a guidance and an admonition unto the God-fearing
This is a clear declaration for mankind, and a guidance and a warning for those who preserve themselves from evil
This is an explanation (lesson) for the people and guidance and advice for the protected ones.
This is a clear explanation for all mankind, and guidance and admonition for those who have taqwa.
This is an explanation for mankind, and a guidance and advice for the Godwary
This (history of peoples past) is a plain exposition (of the truth) for all people, and a clear guidance (to a more substantial faith and devotion) and an instruction for the God-revering, pious
This (Qur'an) is a clear exposition (of the truth) for mankind (to follow) and a (means of) guidance, and an exhortation to those who guard against evil (and are dutiful to God and mankind)
This is an exposition for mankind, and a guidance, and an admonition for such as are godfearing
This (Quran) is a statement for (all) the people, and a guide and an advice for those who are cautious (of God).
These verses are being mentioned to be an admonition and a guidance for those who have the utmost respect for God
Here is a plain statement to humanity, a guidance, and instruction to those who are aware
This is a proclamation to mankind, and guidance and an admonition for people who are mindful (of God).
This is an explanation unto men, and a guidance and a warning unto those who fear
This is an explanation for mankind, a guidance and an advice to the pious
This is an evident message for the mankind and is a guidance and is an admonition for those who revere Allah.
This book is a declaration unto men, and a direction, and an admonition to the pious
This is an explanation unto men, and a guidance and a warning unto those who fear evil
This is a declaration to the people, a guidance and an admonition to the cautious
This Koran is a manifest to man, and a guidance, and a warning to the God-fearing
This (Al-Kitab) is an Explained Exposition (Bayan) for mankind, and Guidance and Admonition for Al-Muttaqun
This is a clear explanation for humanity, a guidance and an admonishment for the ones who are Godfearing.
Here [in the Qur’an] is a simple statement to humanity, and a guidance and instruction to those who fear Allah.
Here is a plain statement to men, a guidance and instruction to those who fear Allah.
This is a plain exposition for men, and a guidance and admonition for the Godfearing
This is a clear statement for men, and a guidance and an admonition to those who would keep their duty
This is a clear statement for mankind and a guidance and an admonition for those who guard (against evil).
This is a plain, well-explained, address for mankind, and a guidance and good advice to those who fear Allah.
This Qur’an is an exposition for mankind and guidance and counsel for those who fear Allah
This is a clarification for the people and a reminder for the righteous
This is a clarification for the people and a reminder for the righteous.
This is a clarification for the people and a guidance and a lesson for the righteous.
This (is) evidence/logic to the people and guidance, and a sermon/advice/warning to the fearing and obeying
this [should be] a clear lesson unto all men, and a guidance and an admonition unto the God-conscious
This is an evidence for mankind and a guidance and an admonition for the pious
This is a declaration for mankind, a guidance and an admonition unto those who ward off (evil
This (Quran) is a reminder for the people and a guide and advice for the pious
This is a declaration for mankind, and guidance, and a lesson for the God-fearing
This (Qur'ān) is a comprehensible statement to mankind, a source of spiritual insight and an admonition for the ‘Pious’(for those who show honor and reverence for Allâh/or for those who guard themselves against falling into temptation or sin).
This (Qur´an) is a (plain and poignant) statement _ the guidance and the admonition for those who fear (Allah)
This Qur’ān is a declaration of truth to mankind, the True Source of Enlightenment and Admonition for the Pious.
This is a proclamation for mankind that is documented in the Quran in which Providence is the guide, and an admonition to those who revere Allah and entertain the profound reverence dutiful To Him
This is an explanation for humanity, a guidance and warning for those mindful of Allah
This is an insight to humanity—a guide and a lesson to the God-fearing.
This is a clear exposition for mankind and a guidance and admonition for those who beware (of Allah).
This is a declaration to the people: a guide and an admonition to the righteous
This is a proclamation for the people, and a guidance and enlightenment for the righteous.
This is a clear statement to Mankind. It is guidance, and instruction to those who are mindful of God.
This is a clear statement to Mankind. It is guidance and instruction to those who are mindful of God.
This is a statement for the people, and guidance, and an admonition for the pious.
This is an explanation for mankind, and a guidance and an admonition for the pious ones
This is a plain exposition for mankind, as well as a guidance and an admonition for the God- fearing.
This Qur'an is a declaration to the entire humankind, a Beacon of Guidance and Admonition for those who wish to journey through life in blissful honor and security
This is a clear statement for men, and a guidance and an admonition to those who guard (against evil)
This Qur'an is a clear demonstration to men, and a guidance and an admonition to the God-fearing
This is an exposition for mankind, and a guidance and exhortation for the reverent
Here is a plain statement to men, a guidance and instruction to those who fear Allah
This is a clear explanation for humanity, and guidance and advice for the righteous.
This is a proclamation to humanity, and guidance, and advice for the righteous
This [Qur'an] is a clear statement to [all] the people and a guidance and instruction for those conscious of Allah
This is clear speech for mankind, and a guidance and a warning for those who fear.
Here is a plain statement to men, a guidance and instruction to those who fear God
Here is a plain statement to men, a guidance and instruction to those who fear Allah
وَلَا تَهِنُوا۟ وَلَا تَحۡزَنُوا۟ وَأَنتُمُ ٱلۡأَعۡلَوۡنَ إِن كُنتُم مُّؤۡمِنِینَ ١٣٩
Do not lose heart or despair- if you are true believers you have the upper hand
Don’t be weak (against your enemy), nor be sad, and you will be upper handed if you are true believers.
And faint not, nor grieve; ye shall overcome, if ye are believers
So do not lose heart or be grieved, for you will surely prevail if you are believers
Do not weaken and do not grieve; you are the superior ones, if you are of the believers.
Do not give up and do not be downhearted. You shall be uppermost if you are muminun.
Do not weaken or grieve: you shall have the upper hand, should you be faithful
Do not, then, be faint of heart, nor grieve, for you are always the superior side if you are (true) believers
Therefore slacken not, nor grieve, and when you are true believers you shall certainly be the triumphant
Faint not, neither sorrow; you shall be the upper ones if you are believers
Do not be weak and do not be sad, you are the superior if you are believers.
Do not loose faith and do not be depressed [in hardships]; if you be true believers, you will surely gain the upper hand [over your enemies.]
So do not lose heart, nor fall into despair, for you must gain mastery if you are true in faith
And do not waver nor grieve, for you are the highest as long as you are believers.
Do not give way nor grieve, for ye shall have the upper hand if ye but be believers
And do not be negligent nor grieve - it is you who will be victorious if you are believers
Do not be faint at heart and do not grieve, for you are the ones with the upper hand if you are indeed believers.
And be not dismayed, neither be ye grieved; for ye shall be superior to the unbelievers if ye believe
Do not give way nor grieve, for you shall overcome them if you but be faithful
Do not be weak, neither sorrow while you are the upper ones, if you are believers
And be not fainthearted, and be not sorrowful: For ye shall gain the upper hand if ye be believers
So do not feel weak and do not be depressed; for you are the master (and superior) if you happen to be Believers
And be not feeble nor feel remorse. And you will be among the lofty, if you had been ones who believe.
So do not despair or become depressed. You will come out on top if your faith is genuine.
So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith.
Do not, then, either lose heart or grieve: for you shall surely gain the upper hand if you are true men of faith
And be not weak-hearted, nor grieve, and you will have the upper hand if you are believers
And do not be weak nor grieve, for you will dominate if you are believers.
Be not weak, and grieve not! And you should have an upper hand if you are strong in Faith.
And do not lose heart or feel grieved; and it is you who will be victorious, provided you maintain (perfect) faith
Do not be weak, and do not grieve, for you will have the upper hand, if you are believers
Do not be weak, and do not grieve, for you will have the upper hand, if you are believers.
Do not be weak, and do not grieve, for you will have the upper hand, if you are believers.
And do not weaken/enfeeble , and do not be saddened/grieved, and you are the overcoming and becoming dignified/defeating, if you were believing
Be not, then, faint of heart, and grieve not: for you are bound to rise high if you are [truly] believers
And do not feel feeble nor grieve; and you are the most exalted in case you are believers
Faint not nor grieve, for ye will overcome them if ye are (indeed) believers
Do not be discouraged or grieved. You alone will have true dignity if you only are true believers
Do not lose heart and do not grieve, and you are the upper-most if you are believers
Do not be dispirited or sad, for you will indeed be superior if you place your Faith in Allâh.”
Do not weaken and do not grieve. You will come up on top, if you are the believers
Do not feel dispirited or fall into despair, for you will always have the upper hand as long as you strongly adhere to your faith.
Do not falter in your war of belief against positive unbelief nor grieve at heart, for you shall gain the upper hand if your hearts are impressed with the image of religious and spiritual virtues
Do not be disheartened or sad; you will come out on top when you are true believers.
Do not falter or grieve, for you will have the upper hand, if you are ˹true˺ believers.
And do not lose heart nor grieve and you will come out on top if you are believers.
Do not waver and do not despair. Have faith and you shall triumph
You shall not waver, nor shall you grieve, for you are the ultimate victors, if you are believers.
Do not lose heart or despair. You will overcome if you are believers.
Do not lose heart or despair. You will overcome if you are believers.
And do not debilitate, nor grieve. And you are the superior ones, if you are believers.
Do not faint and do not grieve for you shall gain the upper hand, if you be believers
Do not be faint of heart, and do not grieve; for you shall gain the upper hand if you are truly believers.
Do not ever lose heart, and grieve not, for you are bound to prevail if you are truly believers. (4:141)
And be not infirm, and be not grieving, and you shall have the upper hand if you are believers
Slacken not nor grieve; and you shall certainly have the upper hand, if you are true believers
Do not falter and do not grieve, for you will be ascendant if you are believers
So do not become weak (lose heart) and do not fall into sadness and you must gain mastery, if you are true in Faith
Don’t lose heart or be sad, for you will be superior, if you are believers.
And do not waver, nor feel remorse. You are the superior ones, if you are believers.
So do not weaken and do not grieve, and you will be superior if you are [true] believers
And do not faint nor grieve, and you shall have the upperhand, if you are believers.
So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith
So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith
إِن یَمۡسَسۡكُمۡ قَرۡحࣱ فَقَدۡ مَسَّ ٱلۡقَوۡمَ قَرۡحࣱ مِّثۡلُهُۥۚ وَتِلۡكَ ٱلۡأَیَّامُ نُدَاوِلُهَا بَیۡنَ ٱلنَّاسِ وَلِیَعۡلَمَ ٱللَّهُ ٱلَّذِینَ ءَامَنُوا۟ وَیَتَّخِذَ مِنكُمۡ شُهَدَاۤءَۗ وَٱللَّهُ لَا یُحِبُّ ٱلظَّـٰلِمِینَ ١٤٠
if you have suffered a blow, they too have suffered one like it. We deal out such days among people in turn, for God to find out who truly believes, for Him to choose martyrs from among you- God does not love evildoers
If a wound has touched you, so have (disbelieving) people touched a wound similar to that. These days, We turn them among people so that Allah knows those who believe, and He may take martyrs from among you. And Allah does not like the wrongdoers
If there hath befallen you a sore, a sore like thereunto hath already befallen that people. These are the haps that We change about among man kind, that Allah may know those who believe and may take martyrs from among you and Allah loveth not the wrong doers
If you have been wounded they too have suffered a wound. We cause this alternation of night and day in the affairs of men so that God may know those who believe, taking some as witness (of truth) from your ranks, for God does not like those who are unjust
If you are touched by (the pain of a) wound, a similar wound has touched other people as well. Such times recirculate among mankind. It is so that the believers can be known by Allah (as the outcome of the manifestations of the Names in their essence) and who bear witness to the reality at the expense of their own lives. Allah does not like those who do wrong (those who do not fulfill their duties to themselves and others).
If you have received a wound, they have already received a similar wound. We deal out such days to people turn by turn, so that Allah will know those who have iman and can gather martyrs from among you — Allah does not love wrongdoers —
If a wound afflicts you, a like wound has already afflicted those people; and We make such vicissitudes rotate among mankind, so that Allah may ascertain those who have faith, and that He may take martyrs from among you, and Allah does not like the wrongdoers
If a wound has touched you (at Uhud), (you know that) a similar wound touched those (disbelieving) people (at Badr). Such (historic, eventful) days – We deal them out in turns among people so that God may mark out those who (truly) believe and select from among you such as bear witness to the truth (with their lives); – (it is a fact that) God does not love the wrongdoers (and in the end He punishes wrong and makes truth superior) –
If you have received an outer injury (in the Battle of Uhud), surely, the (disbelieving) people have already received a similar injury (in the same battle) - these days of vicissitudes are those which We cause to alternate among the people, (it is so that you may be admonished) and that (among other things), Allah may distinguish those who (really) believe and so that He may raise martyrs from among you; and Allah does not love the unjust
If a wound touches you, a like wound already has touched the heathen; such days We deal out in turn among men, and that God may know who are the believers, and that He may take witnesses from among you; and God loves not the evildoers
If a wound has happened to you, a similar wound has happened to the (other) people. We alternate these days (of victory and defeat) among people, so that God knows those who believe, and He takes witnesses from among you. God does not like the wrongdoers.
[Do not forget that] If you are wounded [in the battle of Ohud], the enemy has got wounds too. Know that God alternates the days of victory and defeat in order to see who the true believers are. God also blesses some with martyrdom. God does not like the unjust people
If a wound has touched you, be sure a similar wound has touched the others. Such days do We alternate between people, that God may make evident those who believe, and that He may take to Himself, from your ranks, witnesses. And God does not love those who do wrong
If a blow touches you, a similar blow has surely touched the (other) people. For such days We alternate between mankind, and so that Allah may know those who have attained faith and take witnesses from among you. For Allah does not love the unjust.
If a sore touch you, a sore like it has touched people: these are days which we make to alternate amongst mankind that God may know who it is that believe, and may take from you witnesses, for God loves not the unjust
If you have been struck by some misfortune, so they (the disbelievers) too have been struck earlier with the same misfortune; these are the days in which We have allotted turns to people; and so that Allah may make known the believers and may bestow martyrdom to some of you; and Allah does not befriend the unjust
If pain touches you, then indeed pain touched the people like unto it. And those days We rotate between people and so that Allah may mark out those who believe and that He may take out the witnesses from among you, and Allah loves not those who wrong their own souls,
If a wound hath happended unto you in war, a like wound hath already happened unto the unbelieving people: And we cause these days of different success interchangeably to succeed each other among men; that God may know those who believe, and may have martyrs from among you: -- God loveth not the workers of iniquity;
If a wound touches you, a similar wound has touched the others: these are only the vicissitudes of varying fortune which we bring in turn to mankind that Allah may know those who it is that believe, and may choose from you witnesses, for Allah loves not
If a wound touches you, a similar wound already has touched the nation. Such days We alternate between the people so that Allah knows those who believe,and that He will take witnesses from among you, for Allah does not love the harmdoers
If a wound hath befallen you, a wound like it hath already befallen others: we alternate these days of successes and reverses among men, that God may know those who have believed, and that He may take martyrs from among you, - but God loveth not the wrongful doers
If a setback has struck you, then surely a setback similar to it has struck the (other) nation (also). And such periods — We cause them to move among people. And (it is such) so that Allah may know those who have Believed and may pick up from amongst you Witnesses. And Allah loves not the transgressors
If a wound afflicts you, surely, a wound afflicted the folk similar to that. And these are the days We rotate among humanity so that God knows those who believed and takes witnesses to Himself from among you—and God loves not the ones who are unjust—
If tragedy afflicts you, similar tragedy has certainly affected other people. We cause such times to run in cycles. This is so Allah may distinguish the believers and choose witnesses from among you. Allah does not love sinners.
If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks martyr-witnesses (to truth). And Allah loveth not those that do wrong.
If a wound has befallen you a similar wound has already befallen the people who are opposed to you. We make such movements to men in turn so that Allah might mark out those who are the true men of faith and select from among you those who do really bear witness (to the Truth): for Allah does not love the wrong-doers
If a wound has afflicted you, a wound like it has also afflicted the (disbelieving) people. And We bring these days to men by turns, that Allah may know those who believe and take witnesses from among you. And Allah loves not the wrongdoers
If a wound has afflicted you, then a similar wound has afflicted the (other) people. And these days (ups and downs) We keep on changing among human beings by turn, so that Allah may know (mark out) those who believe and take witnesses from you, and Allah does not love the unjust,
If you are hurt, then surely the community is similarly hurt. And We rotate such periods (of hurt) among mankind, and We do so in order that Allah may distinguish those that believe and pick up witnesses from amongst you.And Allah does not love the offenders
If you have received a blow (now, then remember that) they too have received a similar blow already. These are the days which We rotate amongst people. And these (ups and downs) occur so that Allah may distinguish the identity of true believers and bestow upon some of you the status of martyrs. And Allah does not like the wrongdoers
If you are wounded, then know that the other group is also wounded. And such are the days, We alternate them between the people, so that God will know those who believe, and so He may make witnesses from among you; and God does not like the wicked
If you are wounded, then know that the other group is also wounded. And such are the days, We alternate them between the people, so that God will distinguish those who believe, and so He may make witnesses from among you; and God does not love the wicked.
If you are wounded, then know that the other group is also wounded. And such are the days, We alternate them between the people, so that God will distinguish those who believe, and so He may make witnesses from among you; and God does not like the wicked.
If a wound/ulcer (pain) touches you, so a wound/ulcer (pain) equal/alike to it had touched the nation, and those are the days/times, We rotate/alternate it between the people, and (for) God to know those who believed, and (to) take from you witnesses (martyrs), and God does not love/like the unjust/oppressors
If misfortune touches you, [know that] similar misfortune has touched [other] people as well; for it is by turns that We apportion unto men such days [of fortune and misfortune]: and [this] to the end that God might mark out those who have attained to faith, and choose from among you such as [with their lives] bear witness to the truth - since God does not love evildoers
In case a blow touches you, (This refers to the Battle of 'Uhud) then a like blow has already touched the (disbelieving) people. And such days We interchange (i.e. the change of fortune) among mankind and that Allah may know (the ones) who have believed and take to Him martyr-witnesses from among you; and Allah does not love the unjust
If ye have received a blow, the (disbelieving) people have received a blow the like thereof. These are (only) the vicissitudes which We cause to follow one another for mankind, to the end that Allah may know those who believe and may choose witnesses from among you; and Allah loveth not wrong-doers
If you get hurt, certainly others have also experienced injuries. We have made people pass through the different turns of history so that God would know the true believers, have some of you bear witness to the people's deeds, {God does not love the unjust
If you have received a wound, they have received a similar wound. Such days We rotate among the people, so that Allah may know those who believe and let some of you be martyrs — and Allah does not like the unjus
If a wound has touched you, be sure a similar wound has touched the others. Such days of varying fortunes, We alternate among the people so that Allâh would identify those who adhere firmly to Islamic monotheism and take to Himself from among you martyrs - Allâh does not demonstrate his own love for those who are grossly unfair and morally wrong -
If you have sustained a wound, _ (a blow in the battlefield) _ others too have suffered a similar kind of wound, earlier. These are the vicissitudes of life that We circulate among mankind by turns. Thus, Allah tests the true believers among you, so He may pick the martyrs among you. Allah does not like the wrongdoers
If a wound has touched you, be sure a similar wound has touched the others. Such days of varying fortunes, We alternate among the people so that Allâh will bring to light those who live by Faith, cherish the martyrs He chooses from among you - And Allâh does not love those who have voluntarily and consciously abandoned the Knowledge of the Truth in favour of their own whims-
If you have sustained a heavy blow with injuries, so have the enemies. We rotate fortune and alternate the days of gratification and the days of distress. So that each people have their day and Allah distinguishes the steadfast among the believers who are immovable in faith and confers the prerogative of martyrdom on those of you who qualify; Allah detests the wrongful
If you were injured, they were injured too. We cause such days to alternate between people, so that Allah may mark out the true believers among you, and select some as martyrs. Even if they sometimes win, Allah does not love the wrongdoers.
If you have suffered injuries ˹at Uḥud˺, they suffered similarly ˹at Badr˺. We alternate these days ˹of victory and defeat˺ among people so that Allah may reveal the ˹true˺ believers, choose martyrs from among you—and Allah does not like the wrongdoers—
If a wound has afflicted you, then a similar wound has also afflicted the people, and we alter these days amongst mankind and for Allah to know those who believe and to take witnesses from you, and Allah does not love the wrongdoers.
If once a defeat hit you, the foe was hit by a like defeat. These vicissitudes We alternate among people, that God may know the true believers and choose martyrs from among you: God does not love the wrongdoers
If you suffer hardship, the enemy also suffers the same hardship. We alternate the days of victory and defeat among the people. GOD thus distinguishes the true believers, and blesses some of you with martyrdom. GOD dislikes injustice.
If you have been wounded, know that the other side has been similarly wounded. We alternate such days between people, so God may know those who believe and to choose from among them some who [with their lives] will bear witness to the Truth. God does not love the unjust.
If you have been wounded, know that the other side has been similarly wounded. We alternate such days between people, so God may know those who believe and to choose from among them some who [with their lives] will bear witness to the Truth. God does not love the unjust.
If an ulcer touches you, so already a similar ulcer has touched the kinfolk. And such days We alternate them between the people, and Allah will know those who believe, and take martyrs among you. And Allah does not love the oppressors.
If a wound touches you, because a wound similar to it has also touched the (disbelieving) people, and such days We deal out in turn among mankind; and that Allah may recognize (by trial) those who have believed and take witnesses from among you; and Allah does not love the unjust
If misfortune befalls you, a similar misfortune has befallen other people as well. Such days [of fortune and misfortune], We deal out in turn among men. God wants to mark out those who truly believe and choose from among you such as [with their lives] bear witness to the truth. God does not love the wrongdoers.
If you suffer hardship, the enemy also suffers hardship. Such days of varying fortunes are governed by Universal Laws. Allah thus distinguishes the true believers, and blesses some of you with martyrdom. They have become witnesses to the power of Truth with their lives. Allah does not love those who displace courage with fear
If a wound has afflicted you (at Ohud), a wound like it has also afflicted the (unbelieving) people; and We bring these days to men by turns, and that Allah may know those who believe and take witnesses from among you; and Allah does not love the unjust
If you have received an injury, surely the disbelieving people have already received a similar injury. And such days WE cause to alternate among men that they may be admonished, and that ALLAH may cause to be distinguished those who believe and may take witnesses from among you; and ALLAH loves not the unjust
If a wound afflicts you, a like wound has already afflicted that people. And such days We hand out in turns to mankind. And [this is] so that God may know those who believe, and take witnesses from among you—and God loves not the wrongdoers
If a wound (pain and sorrow) has touched you, be sure a similar wound has touched others; And such days (of varying fortunes) We give to men by turns: That Allah may know those who believe, and that He may take as martyrs (close to Himself) from the people those who see and sacrifice (for the sake of truth). And Allah loves not those who do wrong
If a wound has touched you, similar wounds have touched the others. Such days We give to people by turns, so that God may identify those who believe, and take witnesses from among you. God doesn’t love the wrongdoers.
If a wound afflicts you, a similar wound has afflicted the others. Such days We alternate between the people, that God may know those who believe, and take martyrs from among you. God does not love the evildoers
If a wound should touch you - there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that Allah may make evident those who believe and [may] take to Himself from among you martyrs - and Allah does not like the wrongdoers
If a wound touches you, then certainly, a wound like it has touched the people; and those are the days, We alternate them between mankind, and that God may know those who believed, and take witnesses from you, and God does not love the wrongdoers;
If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that God may know those that believe, and that He may take to Himself from your ranks Martyr-witness es (to Truth). And God loveth not those that do wrong
If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong
وَلِیُمَحِّصَ ٱللَّهُ ٱلَّذِینَ ءَامَنُوا۟ وَیَمۡحَقَ ٱلۡكَـٰفِرِینَ ١٤١
for Him to cleanse those who believe and for Him to destroy the disbelievers
so that Allah may test those who believed and destroy the disbelievers.
And that Allah may purge those who believe and destroy the infidels
This is so that God may try the faithful and destroy the unbelievers
(These events are so) that Allah purifies the believers (through these experiences) and to destroy the coverers of the reality thereby.
and so that Allah can purge those who have iman and wipe out the kafirun.
And so that Allah may purge those who have faith and that He may wipe out the faithless
And that He may purify the believers (individually, of all base metal, and collectively, of the hypocrites among them) and gradually blot out the unbelievers
And (it is) so that Allah may purge all the impurities of those who (truly) believe and so that He may wipe off the disbelievers gradually
and that God may prove the believers, and blot out the unbelievers
And so that God examines (or purges the sins of) those who believe and to destroy the disbelievers.
God [through hardship] separates true believers from the disbelievers
God's objective is also to keep purified those who are true in faith, and to deprive of blessings those who resist faith
And so that Allah may purge those who have attained faith and eliminate the deniers.
and that God may assay those who believe, and blot out the misbelievers
And so that Allah may purify * the believers, and destroy the disbelievers. (* Forgive them their sins, if any.
and so that Allah may purge those who believe and may wipe out the disbelievers;
and that God might prove those who believe, and destroy the infidels
And that Allah may prove those who believe, and blot out the disbelievers
and so that Allah will examine those who believe and efface the unbelievers
And that God may test those who believe, and destroy the infidels
and that Allah may protect those who have Believed and annihilate the disbelievers
and so that God may prove those who believed and eliminate the ones who are ungrateful.
Allah may perfect the believers and deprive the unbelievers.
Allah's object also is to purge those that are true in Faith and to deprive of blessing those that resist Faith.
and makes men go through trials in order that He might purge the believers and blot out those who deny the Truth
And that He may purge those who believe and deprive the disbelievers of blessings
and that Allah may purify (pick out) those who believe and wipe off the infidels.
And in order that Allah may make the believers shine and destroy suppressors of the Truth
And this is (also) with the intention that Allah may bring (more) refinement to the believers (i.e., cleanse and purify them) and annihilate the disbelievers
And God will test those who believe and He will destroy the rejecters
And God will prove those who believe and He will condemn the rejecters.
And God will prove those who believe and He will condemn the rejecters.
And (for) God to purify/clarify/cleanse those who believed, and to annihilate/wipe off the disbelievers
and that God might render pure of all dross those who have attained to faith, and bring to nought those who deny the truth
And that Allah may prove (i.e. purge them by clearing out the hypocrites and confirming the believers) (the ones) who have believed and expunge the disbelievers
And that Allah may prove those who believe, and may blight the disbelievers
test the faith of the believers, and deprive the unbelievers of ( His) blessings
— and so that Allah may purify those who believe and eradicate the disbelievers
And that Allâh would purify the ‘Monotheistic Believers’ (from their sins through trials) and exterminate those who persist in disbelief (in Allâh).
In order that Allah may scrutinize (and vindicate) the believers, and crush (and purge) the unbelievers
Purify those who live by Faith (from their iniquitous deeds through trials) and exterminate those who are spiritually dead and blind.
And Allah fits those whose hearts are impressed with the image of religious and spiritual virtues so purified to rid them of doubt and of those who are hypocrites and to massacre the infidels who deny Him
Furthermore, Allah may do this to put the believers to the test and wipe out the disbelievers.
and distinguish the ˹true˺ believers and destroy the disbelievers.
And for Allah to test those who believe and to destroy those who reject (the truth).
and that God may test the faithful and annihilate the infidels
GOD thus toughens those who believe and humiliates the disbelievers.
So God can test the believers and annihilate the unbelievers.
So God can test the believers and annihilate the unbelievers.
And Allah will examine those who are believed and crush the infidels.
And that Allah may purge those who believe and wipe out the disbelievers
And God wants to test and prove the believers, and to blot out the unbelievers.
The true believers emerge stronger from every challenge. On the other hand, the rejecters of Divine Laws wither away
And that He may purge those who believe and deprive the unbelievers of blessings
And that ALLAH may purify those who believe, and destroy the disbelievers
and so that God may assay those who believe and blight the disbelievers
And Allah’s object also is to purify those who are true in Faith and destroy those who reject Faith
And thus, God purifies the believers and destroys the unbelievers.
So that God may prove those who believe, and eliminate the disbelievers.
And that Allah may purify the believers [through trials] and destroy the disbelievers
And that God may assay those who believe, and blot out the disbelievers.
God's object also is to purge those that are true in Faith and to deprive of blessing Those that resist Faith
Allah's object also is to purge those that are true in Faith and to deprive of blessing Those that resist Faith
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُوا۟ ٱلۡجَنَّةَ وَلَمَّا یَعۡلَمِ ٱللَّهُ ٱلَّذِینَ جَـٰهَدُوا۟ مِنكُمۡ وَیَعۡلَمَ ٱلصَّـٰبِرِینَ ١٤٢
Did you think you would enter the Garden without God first proving which of you would struggle for His cause and remain steadfast
Do you think that you will enter Paradise before Allah tests those of you who strive hard (in Allah’s cause) and tests those who are the patient?
Or, deem ye that ye shall enter the Garden while yet Allah hath not known those of you who have striven hard nor yet known the steadfast
Do you think you will go to Paradise while God does not know who among you strive and persist
Or did you think you could enter (experience the state of) Paradise before Allah makes evident who among you are the warriors (those who struggle with perseverance and determination to live the reality) and those who are patiently steadfast on this path!
Or did you imagine that you were going to enter the Garden without Allah knowing those among you who had struggled and knowing the steadfast?
Do you suppose that you would enter paradise, while Allah has not yet ascertained those of you who have waged jihad and not ascertained the steadfast
Did you suppose that you should enter Paradise without God marking out those among you who really strive hard (in His cause and marking out the patient and steadfast
Do you suppose that you would enter Paradise while Allah has not yet distinguished those of you who strive hard (in the cause of Allah) and has not yet distinguished the patiently persevering
Or did you suppose you should enter Paradise without God know who of you have struggled and who are patient
Or did you think that you enter the garden while God does not know those of you who tried hard (in His way) and those who persevered?
Do you really think that you will go to the Paradise without [passing successfully through the hardship and] proving to the Lord that you are firm (patient in dealing with difficulties) and devoted to the cause of God
Did you think that you would enter heaven without God testing those of you who fought hard and remained steadfast
Or did you think that you would enter the Garden (of Paradise) when Allah has not yet known those of you who have striven and known the patient ones?
Do ye think that ye can enter Paradise and God not know those of you who have fought well, or know the patient
What! You assume that you will enter Paradise while Allah has not yet tested your warriors, nor yet tested the steadfast
Or do you think that you could enter the garden while Allah has not yet marked out those who have strived hard among you; and so as well that He may mark out those who are patient.
Did ye imagine that ye should enter paradise, when as yet God knew not those among you who fought strenuously in his cause; nor knew those who persevered with patience
Did you think that you can enter Paradise without Allah testing those of you who fight (or strive) hard, and remain steadfast
Did you suppose that you would enter Paradise without Allah knowing those of you who struggled and who were patient
Thought ye that ye should enter Paradise ere God had taken knowledge of those among you who did valiantly, and of those who steadfastly endure
Have you assessed that you will enter Paradise: and as yet Allah knew not those amongst you who fought strenuously (in His way); and that He may know the patiently perseverants
Or assumed you that you would enter the Garden while God knows not those who struggled among you and knows the ones who remain steadfast?
Did you think that you would enter Paradise before Allah distinguished those who are valiant and patient?
Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast?
Did you think that you would enter Paradise even though Allah has not yet seen who among you strove hard in His way and remained steadfast
Do you think that you will enter the Garden while Allah has not yet known those from among you who strive hard (nor) known the steadfast
Do you think that you will enter the garden (paradise) while Allah has not yet known (marked out) those who strive (in His way) from among you and known (marked out) those who are patient?
Did you think that you would enter the Paradise, while Allah is yet to distinguish those of you who would strive and identify those who would exercise patience?h
Do you assume that you will enter Paradise (without any good), whereas Allah has not yet tested those of you who fight for His cause, nor has He judged the steadfast
Or did you think that you would enter Paradise without God knowing those who would strive amongst you and knowing those who are patien
Or did you think that you would enter the Paradise without God distinguishing those who would strive among you and distinguishing those who are patient?
Or did you think that you would enter Paradise without God distinguishing those who would strive among you and distinguishing those who are patient?
Or (have) you thought/supposed that you enter the Paradise, and God did not (E) know, those who struggled/did utmost from you, and He knows the patient
Do you think that you could enter paradise unless God takes cognizance of your having striven hard [in His cause], and takes cognizance of your having been patient in adversity
Or (even) did you reckon that you would enter the Garden and Allah does not as yet know (i.e., has not yet proved, tested) who of you have striven, and that He may know the patient
Or deemed ye that ye would enter paradise while yet Allah knoweth not those of you who really strive, nor knoweth those (of you) who are steadfast
Did you think that you could go to Paradise before God knew which of you fought for His cause and which of you bore patience
Do you think that you shall enter Paradise even before Allah knows those of you who carry out Jihad and those who are steadfast
Or do you think that you will enter ‘Al- Jannah’ while He has not identified yet the ones who strive hard and fight (bravely) in His cause, and those who resort to patience and constancy?
Do you suppose you would gain admission into paradise, although Allah has yet to test you? Who among you strives (for His cause), and who endures and perseveres
Or do you think that you will enter Al-Jannah without Allâh identifying the ones among you who truly fight for His cause and those who endure with fortitude?.
Did you think that you would be heartily welcomed in the realm of surpassing beauty and supreme bliss before Allah has seen that you have distinguished yourselves on every front or line of battle and that you have been distinguished into the valiant and those who are unwearied in the face of difficulties
Or did you think you would go to Paradise without Allah marking out those of you who had struggled in His path and those among you who are steadfast?
Do you think you will enter Paradise without Allah proving which of you ˹truly˺ struggled ˹for His cause˺ and patiently endured?
Or did you count on entering the garden without Allah knowing those who strive amongst you and knowing the patient?
Did you suppose that you would enter Paradise before God knew which of you fought and which of you endured with fortitude
Do you expect to enter Paradise without GOD distinguishing those among you who strive, and without distinguishing those who are steadfast?
Or do you suppose that you will enter the Heavenly Garden while God has not yet made evident those among you who struggled and made evident those who endure?
Or do you suppose that you will enter the Heavenly Garden while God has not yet made evident those among you who struggled and made evident those who endure?
Or did you consider entering The Paradise, while Allah has not known those from you who efforted and He has known the patient ones?
Or have you imagined that you will enter Paradise and that Allah does not yet know those among you who strived nor He knows the patient ones ?
Do you reckon that you can enter paradise unless God has identified those among you who strive hard [in His cause], and who are patient in adversity.
Do you expect to enter Paradise without Allah distinguishing those among you who strive, and without distinguishing those who are steadfast
Do you think that you will enter the garden while Allah has not yet known those who strive hard from among you, and (He has not) known the patient
Do you suppose that you will enter Heaven while ALLAH has not yet caused to be distinguished those of you that strive in the way of ALLAH and has not yet caused to be distinguished the steadfast
Or did you suppose that you would enter the Garden without God knowing those among you who strived, and without knowing those who were patient
Did you think that you would enter Heaven without Allah’s testing those of you who fought hard and remained committed (to His cause)
Did you think you would enter Paradise without God distinguishing those among you who strive for His cause and those who are steadfast?
Or do you expect to enter Paradise, before God has distinguished those among you who strive, and before He has distinguished the steadfast?
Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast
Or do you think that you will enter the Garden and God not know those of you who strove, and know the patient?
Did ye think that ye would enter Heaven without God testing those of you who fought hard (In His Cause) and remained steadfast
Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast
وَلَقَدۡ كُنتُمۡ تَمَنَّوۡنَ ٱلۡمَوۡتَ مِن قَبۡلِ أَن تَلۡقَوۡهُ فَقَدۡ رَأَیۡتُمُوهُ وَأَنتُمۡ تَنظُرُونَ ١٤٣
Before you encountered death, you were hoping for it. Well, now you have seen it with your own eyes
Indeed you used to wish death before you met it. Now you have seen it openly with your own eyes.
And assuredly ye were wont to long for death ere ye had met it. Now ye are beholding it even while ye are looking on
You had wished to know death before you faced it (in battle); so now you have seen it before your own eyes
You had certainly wished for martyrdom without having to encounter death. Now you see it, but you keep looking on!
You were longing for death before you met it. Now you have seen it with your own eyes.
Certainly you were longing for death before you had encountered it. Then certainly you saw it, as you looked on
You did indeed long for death (for God’s cause) before you came face to face with it; now you have faced it (on the battlefield), only observing it with your own eyes (without doing anything to meet it)
And you used to long for (Jihad and a martyr's) death before you met it, but now you have seen it and you will see yet (many more wonders happen)
You were longing for death before you met it; now you have seen it, while you were beholding
And you certainly used to wish for death (to be killed in God’s way) before you meet it, so now you saw it and you just looked (and did not fight).
You were wishing for the death (martyrdom) and now you saw it with your own eyes [in this battle and realize that it is not an easy honor to earn.]
You indeed wished for death before you met it. Now you have seen it with your own eyes
And most surely youpl used to wish for death before you had encountered it, but now you have surely seen it as you were beholding.
Why, ye longed for death before ye met it! Now ye have looked upon it and ye halt
And you used to wish for death before you met it; so now you see it before your eyes
And indeed you used to yearn for the death before you met it. Now you have indeed seen it while you look on.
Moreover ye did sometime wish for death before that ye met it; but ye have now seen it, and ye looked on, but retreated from it
Verily, you used to long for death before you met it! Now you see it (and flinch)
You used to wish for death before you met it, so you have seen it while you were looking
Ye had desired death ere ye met it. But ye have now seen it - and ye have beheld it - and fled from it
You were indeed longing for death before you faced it. So, without doubt you have seen it and you are awaiting (for orders instead of tahead of state initiative)
And, certainly, you had been coveting death before you were to meet it. Then, surely, you saw and look on it.
You hoped for death until you actually faced it. Now you have seen it with your own eyes.
Ye did indeed wish for death before ye met him: Now ye have seen it with your own eyes, (and ye flinch!)
You previously longed for death (in the way of Allah): now you have faced it, observing it with your own eyes
And certainly you desired death before you met it. So indeed you have seen it now while you look (at it)
And you had desired death before you met it, so you have seen it while you were looking.
You did indeed wish for death before you were face-to-face with it. Then you did certainly see it and you looked on.
And you used to long for death (as a martyr) before you faced it. So now you have seen it in front of your own eyes
And you used to long for death before you came upon it; so now you see it right in-front of you
And you used to long for death before you came upon it; so now you see it right in-front of you!
And you used to long for death before you came upon it; so now you see it right in front of you!
And you had been wishing/desiring the death, from before that you meet/find it, so you had seen it and you (are) looking
For, indeed, you did long for death [in God’s cause] before you came face to face with it; and now you have seen it with your own eyes
And indeed you readily coveted death even before you met it; then you have already seen it, and you were looking (at it)
And verily ye used to wish for death before ye met it (in the field). Now ye have seen it with your eyes
You certainly wished to die (for the cause of God) before you actually faced death. Then you faced death (in the battlefield and only a few of you had the true desire to die)
You had longed for death before you faced it. Now, you have seen it with your eyes wide open
Verily, you used to long for death (i.e. for martyrdom) before you encountered it. Now you have seen it before your very eyes.
You had certainly wished to die (for His cause) before you (actually) came face-to-face with death (on the battlefield). Now you have seen it up close with your own eyes
Verily you longed for the opportunity to attain martyrdom before encountering it. Now surely you see it before your very eyes.
Before the encounter with death, you had always wished yourselves dead in the cause of Allah, and now that you have seen it executed in your companions, you falter and let go; you quit your posts and seek much after booty
Before coming face to face with it, you were eager to fight,but now you have seen it with your own eyes
You certainly wished ˹for the opportunity˺ for martyrdom before encountering it, now you have seen it with your own eyes.
And you already hoped for death before you met it, and you already saw it with open eyes.
You used to wish for death before you met it, and now you behold what it is like
You used to long for death before you had to face it. Now you have faced it, right before your eyes.
You desired death [in God's cause] before you encountered it. Now you have seen it with your own eyes!
You desired death [in God’s cause] before you encountered it. Now you have seen it with your own eyes!
And already you were wishing for death before you met it. So, already you have seen it, while you look on.
And really you were longing for death before you met it (the holy struggle) ; but (now that) you have seen it, you look (at it) !
Surely, you used to wish for death before you came face to face with it. Now you have seen it with your own eyes.
You used to long for death in the Cause of Allah before you faced it. Now you have faced it, right before your eyes. You understand that honorable life in this world belongs to those who have conquered the fear of death, and that death is the gateway to the Eternal life
And certainly you desired death before you met it, so indeed you have seen it and you look (at it
And you used to wish for such a death before you met it; now you have seen it face to face, then why do some of you seek to avoid it
You did indeed long for death before you met it. Now you have seen it, looking on
You did indeed wish for death before you met it: Now you have seen it (in battles) with your own two eyes, (and you draw back!
You were desiring death before you met it. Now, you’ve seen it while looking.
You used to wish for death before you have faced it. Now you have seen it before your own eyes
And you had certainly wished for martyrdom before you encountered it, and you have [now] seen it [before you] while you were looking on
And certainly, you wished for death before you met it. So indeed you have seen it and you look.
Ye did indeed wish for death before ye met him: Now ye have seen him with your own eyes, (And ye flinch!
Ye did indeed wish for death before ye met him: Now ye have seen him with your own eyes, (And ye flinch!
15
Perseverance in Sufferings
وَمَا مُحَمَّدٌ إِلَّا رَسُولࣱ قَدۡ خَلَتۡ مِن قَبۡلِهِ ٱلرُّسُلُۚ أَفَإِی۟ن مَّاتَ أَوۡ قُتِلَ ٱنقَلَبۡتُمۡ عَلَىٰۤ أَعۡقَـٰبِكُمۡۚ وَمَن یَنقَلِبۡ عَلَىٰ عَقِبَیۡهِ فَلَن یَضُرَّ ٱللَّهَ شَیۡءࣰاۗ وَسَیَجۡزِی ٱللَّهُ ٱلشَّـٰكِرِینَ ١٤٤
Muhammad is only a messenger before whom many messengers have been and gone. If he died or was killed, would you revert to your old ways? If anyone did so, he would not harm God in the least. God will reward the grateful
Muhammad is not but a Messenger; indeed Messengers have passed away before him. Then if he dies or is killed, will you turn back on your heels (become disbelievers)? Whoever turns back on his heels, will not harm Allah at all, and Allah will give reward to the grateful.
And Muhammad is naught but an apostle; apostles have surely passed away before him. Will ye then, if he dieth or be slain, turn round on your heels! And whosoever turnoth round on his heels, hurteth not Allah at all. And anon shall Allah recompense the grateful
Muhammad is only a messenger; and many a messenger has gone before him. So what if he dies or is killed! Will you turn back and go away in haste? But he who turns back and goes away in haste will do no harm to God. But God will reward those who give thanks (and are grateful)
Muhammad is no other than the Rasul. Rasuls have come and gone before him too. If he dies or is killed now, will you turn back (from your faith and cause)? And whoever turns back will not harm Allah! Allah will subject the grateful ones to the outcome of their gratefulness (they will experience the results of their evaluation).
Muhammad is only a Messenger and he has been preceded by other Messengers. If he were to die or be killed, would you turn on your heels? Those who turn on their heels do not harm Allah in any way. Allah will recompense the thankful.
Muḥammad is but an apostle; [other] apostles have passed before him. If he dies or is slain, will you turn back on your heels? Anyone who turns back on his heels will not harm Allah in the least, and soon Allah will reward the grateful
(Did you think that this cause of Islam subsisted not by God but while Muhammad was alive among you? If so, know that this cause depends on God and as for his part in it, know that) Muhammad is but a Messenger, and Messengers passed away before him. If, then, he dies or is killed, will you turn back on your heels? Whoever turns back on his heels can in no way harm God. But God will (abundantly) reward the thankful ones (those who are steadfast in God’s cause)
And Muhammad is but a Messenger. Surely, all Messengers have passed away before him. Would you recant if he dies or be killed. And he who recants shall do no harm at all to Allah, and Allah will certainly reward the grateful
Muhammad is naught but a Messenger; Messengers have passed away before him. Why, if he should die or is slain, will you turn about on your heels? If any man should turn about on his heels, he will not harm God in any way; and God will recompense the thankful
And Muhammad is only a messenger, (and many) messengers have passed away before him. If he dies or is killed, would you turn back on your heels (to your old ways)? And whoever turns back on his heel (to his old ways) will never cause the least bit of harm to God. And God is going to reward the grateful ones.
Mohammad is only a [human being chosen to be a] Prophet [of God]: many prophets have already passed before him. Should he die or be killed [in the battlefield,] would you desert your ranks? Anyone who turns back does not hurt God in the least. God rewards only those who are thankful [that their Lord has guided them to the right path and show their gratefulness by action.]
Muhammad is no more than a messenger. Many were the messengers who passed away before him. If he died or is slain, would you then turn back on your heels? If any did turn back on his heels, not the least harm will he do to God, but God will swiftly reward those who serve Him with gratitude
Thus Muhammad is no more than a messenger before whom messengers have passed on. Then will it be that if he dies or gets killed youpl will turn on your heels? For whoever turns on his heels—he will not harm Allah in any way. And Allah will repay the thankful ones.
Mohammed is but an apostle; apostles have passed away before his time; what if he die or is killed, will ye retreat upon your heels? He who retreats upon his heels does no harm to God at all; but God will recompense the thankful
And Mohammed (peace and blessings be upon him) is purely * a Noble Messenger; there have been Noble Messengers before him; so if he departs or is martyred, will you turn back on your heels? So whoever turns back on his heels does not cause any harm to Allah; and Allah will soon reward the thankful. (* Neither God nor an angel, but a human being with the highest spiritual status.
And Muhammad is but a messenger; the messengers had indeed passed away before him. Should he die or get killed, will you then turn on your heels? And whoever turns back on his heels, then he will never hurt Allah in the least and Allah shall soon reward those who offer gratitude.
Mohammed is no more than an apostle; the other apostles have already deceased before him: If he die therefore, or be slain, will ye turn back on your heels? But he who turneth back on his heels, will not hurt God at all; and God will surely reward the thankful
Mohammed is but a Messenger, messengers (the like of whom) have passed away before his time. What if he die or is killed, will you retreat upon your heels? He who retreats does no harm to Allah at all; but Allah will recompense the thankful
Muhammad is not except a Messenger; Messengers have passed away before him. If he dies or is killed, will you turn about on your heels? And he who turns on his heels will not harm Allah a thing. Allah will recompense the thankful
Muhammad is no more than an apostle; other apostles have already passed away before him: if he die, therefore, or be slain, will ye turn upon your heels? But he who turneth on his heels shall not injure God at all: And God will certainly reward the thankful
And Muhammad is not except a Messenger. Surely, have passed away Messengers before him. So, then, if he died or got killed — you turned back on your heels? And he who turns back on his two heels, then surely he does not harm Allah in any form. And soon Allah will reward the grateful
And Muhammad is only a Messenger. Surely, Messengers passed away before him. Then, if he died or be slain, will you turn about on your heels? And he who turns about on his heels will not injure God at all. And God will give recompense to the ones who are thankful.
Muhammed is no more than a messenger. Certainly many messengers passed before him. If he died or was killed, would you turn back on your heels? Whoever turns back on his/her heels will not harm Allah at all, but Allah will reward the grateful people.
Muhammad is no more than a messenger: many were the a messengers that passed away before him. Is it that if he died or were slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah. But Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.
Muhammad is no more than a Messenger, and Messengers have passed away before him. If, then, he were to die or be slain will you turn about on your heels? Whoever turns about on his heels can in no way harm Allah. As for the grateful ones, Allah will soon reward them
And Muhammad is but a messenger -- messengers have already passed away before him. If then he dies or is killed, will you turn back upon your heels? And he who turns back upon his heels will do no harm at all to Allah. And Allah will reward the grateful
And Muhammed is no more than a messenger, messengers have passed before him, then if he dies or is killed, will you turn back on your heels? And whoever turns back on his heels, he will not harm Allah in the least and Allah will reward those who are grateful.
And Muhammad is not but a Messenger. There were certainly Messengers before him who had passed away. If he were to die or be slain, will you then turn back? And none who turns back can do any harm to Allah. And Allah shall reward those who turn to Him in gratitude.
And Muhammad (blessings and peace be upon him) is but a Messenger (and not God). Many Messengers have passed away (from this world) before him as well. So, if he passes away or is martyred, will you then turn on your heels (back to your former religion i.e., will you consider his death or martyrdom— God forbid!—a proof that the Din [Religion] of Islam or his Messengership is false)? And whoever turns back on his heels shall not harm Allah the least. And Allah will soon reward those who give thanks (by remaining steadfast in hardship)
And Mohammed is but a messenger, like many messengers that have passed before him. If he dies or is killed will you turn back on your heels And whoever turns back on his heels, he will not harm God in the least. And God will reward the thankful
And Mohammed is but a messenger, like many messengers who have passed before him. If he dies or is killed will you turn back on your heels? And whoever turns back on his heels, he will not harm God in the least. And God will recompense the thankful.
And Mohammed is but a messenger, like many messengers who have passed before him. If he dies or is killed will you turn back on your heels? And whoever turns back on his heels, he will not harm God in the least. And God will recompense the thankful.
And Mohammad is not except a messenger, had passed/expired from before him the messengers, so if he died, or (he was) killed, you turned/returned on your heels , and whom turns/returns, on his two heels, so he will never/not harm God, a thing, and God will reward the thankful/grateful
AND MUHAMMAD is only an apostle; all the [other] apostles have passed away before him: if, then, he dies or is slain, will you turn about on your heels? But he that turns about on his heels can in no wise harm God - whereas God will requite all who are grateful [to Him]
And in no way is Muhammad (anything) except a Messenger; the Messengers have already passed away before him. Then, will it be that, in case he dies or is killed, will you turn (Literally: turn (s) over on) on your heels? And whoever turns (Literally: turn (s) over on) on his heels, then he will never harm Allah in anything; and Allah will recompense the thankful
Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dieth or is slain, ye will turn back on your heels? He who turneth back on his heels doth no hurt to Allah, and Allah will reward the thankful
Muhammad is only a Messenger. There lived other Messengers before him. Should (Muhammad) die or be slain, would you then turn back to your pre-Islamic behavior? Whoever does so can cause no harm to God. God will reward those who give thanks
MuHammad is but a messenger, there have been messengers before him. So, if he dies or is killed, would you turn back on your heels? Whoever turns back on his heels can never harm Allah in the least. Allah shall soon reward the grateful
Muhammad is not more than a ‘Messenger’ like the ones who have passed away before him. Thus, if he died or was slain, would you turn back on your heels to disbelief? The one who turns back on his heels does no harm to Allâh, and Allâh will reward the thankful.
Muhammad, (SAW) is no more than a messenger. (Many other) messengers have gone by before him. If he dies, or is slain, will you retreat and turn around on your heels? Anyone who turns back on his heels, would never hurt Allah a bit. Soon, Allah will reward the grateful ones
Muhammad is no more than a Messenger like the ones who have passed away before him. If he were to die or to be slain, would you then turn back upon your heels?. The one who turns back on his heels does no harm to Allâh. And Allâh will reward those who show gratitude.
"Muhammad is but a Messenger the like of whom have passed away before him. Do you mean if he dies or is slain in battle, you turn renegades and return to idolatry! Indeed he who turns back on his heels and reverses his position shall never hurt Allah’s interest in the least, and Allah shall reward the thankful."
Muhammad is a noble messenger, many Messengers came and went before him. If he should die or be martyred, would you turn on your heels and head back to the old ways? Whoever turns back will not harm Allah in the slightest. Allah rewards the thankful.
Muḥammad is no more than a messenger; other messengers have gone before him. If he were to die or to be killed, would you regress into disbelief? Those who do so will not harm Allah whatsoever. And Allah will reward those who are grateful.
And Muhammad is only a messenger who was preceded by the messengers, so if he dies or is killed, will you turn back on your heels? And if someone turns back on his heels he will not harm Allah at all. And Allah will repay the grateful.
Muhammad is but an apostle: other apostles have passed away before him. If he should die or be slain, will you recant? He that recants will in no way harm God. And God will recompense the thankful
Muhammad was no more than a messenger like the messengers before him. Should he die or get killed, would you turn back on your heels? Anyone who turns back on his heels, does not hurt GOD in the least. GOD rewards those who are appreciative.
Muhammad is only a messenger. Other messengers have passed away before him. If he dies or is killed, will you turn back? Whoever turns back will not hurt God at all. God will reward those who give thanks.
Muhammad is only a messenger. Other messengers have passed away before him. If he dies or is killed, will you turn back? Whoever turns back will not hurt God at all. God will reward those who give thanks.
And Muhammad was not except a messenger. Already have passed away before him the messengers. So, if he is dead or is killed, will you overturn upon your heels? And whoever overturns on his heels will not harm Allah in anything. And Allah will recompense the thankful ones.
And Muhammad is not but only a messenger before whom messengers have already passed away. Therefore, if he dies or be killed, will you turn back (in creed) upon your heels ? And whoever turns back upon his heels will by no means do harm to Allah in the least; and Allah will reward the grateful
Muĥammad is only a messenger: all messengers have passed away before him. If, then, he dies or is slain, will you turn about on your heels? He that turns about on his heels will not harm God in any way. God will reward those who are grateful [to Him].
Muhammad is but a Messenger. All Messengers before him have passed on. If he died or were slain, would you turn back on your heels? The System he has established is here to stay and to become a Beacon of Light for all humanity. If anyone turns away, he would not harm Allah. Allah will soon reward the appreciative. They will reap the fruit of the Benevolent System and then in the Hereafter
And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least and Allah will reward the grateful
And Muhammad is but a messenger. Verily all Messengers have passed away before him. If then he dies or is slain, will you turn back on your heels? And he who turns back on his heels shall not harm ALLAH at all. And ALLAH will certainly reward the grateful
Muhammad is naught but a messenger; messengers have passed before him. So if he dies or is slain, will you turn back on your heels? Whosoever turns back on his heels will not harm God in the least, and God will reward the thankful
Muhammad is no more than a messenger: And many earlier messengers passed away before him. If he dies or (if he) is killed, then will you turn back on your heels? (And go back from Islam?) If any(one) did turn back on his heels, he will not do the least harm to Allah, but (on the other hand) Allah will swiftly reward those who (serve him) with gratitude
Muhammad is only a messenger. Numerous messengers have preceded him. If he were to die or be killed, would you then turn back on your heels? Those who turn back won’t harm God in the least. God will reward the grateful.
Muhammad is no more than a messenger. Messengers have passed on before him. If he dies or gets killed, will you turn on your heels? He who turns on his heels will not harm God in any way. And God will reward the appreciative
Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful
Muhammad is not except a messenger; certainly messengers have passed away before him; what if he dies or is killed, will you turn back on your heels? And whoever turns back on his heels, then he will not harm God anything; and soon God will reward the thankful.
Muhammad is no more than an apostle: many Were the apostle that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to God; but God (on the ot her hand) will swiftly reward those who (serve Him) with gratitude
Muhammad is no more than a messenger: many Were the messenger that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude
وَمَا كَانَ لِنَفۡسٍ أَن تَمُوتَ إِلَّا بِإِذۡنِ ٱللَّهِ كِتَـٰبࣰا مُّؤَجَّلࣰاۗ وَمَن یُرِدۡ ثَوَابَ ٱلدُّنۡیَا نُؤۡتِهِۦ مِنۡهَا وَمَن یُرِدۡ ثَوَابَ ٱلۡءَاخِرَةِ نُؤۡتِهِۦ مِنۡهَاۚ وَسَنَجۡزِی ٱلشَّـٰكِرِینَ ١٤٥
No soul may die except with God’s permission at a predestined time. If anyone strives for the rewards of this world, We will give him some of them. If anyone strives for the rewards of the Hereafter, We will give him some of them: We will reward the grateful
No one can die without the permission of Allah at an appointed term. And whoever desires a reward of the world, We shall give it here; and whoever desires a reward of the Hereafter, We shall give it there. And We shall reward the grateful.
It is not Possible for any person to die except by Allah's command at a term recorded. And whosoever desireth the reward of the world, We vouchsafe unto him thereof. and whosoever desireth the reward of the Hereafter, We vouchsafe unto him thereof. And anon will we recompense the grateful
No one can die before his appointed term except in accordance with the law of God. And to him who desires a reward in this world, We shall give it; and to him who desires a reward in the life to come, We shall do that. We shall certainly reward those who are grateful
And it is not for one to die unless it complies with the unchanging program (kitaban muajjala) formed by the Names of Allah in one’s being (Biznillah)! Whoever wants the blessings of this world, We will give in this world. And whoever wants the blessings of the eternal life to come, that is what We will give to him. We give the consequences (outcomes) of the grateful ones (the product of their evaluation).
No self can die except with Allah´s permission, at a predetermined time. If anyone desires the reward in this world, We will give him some of it. If anyone desires the reward in the Next World, We will give him some of it. We will recompense the thankful.
No soul may die except by Allah’s leave, at an appointed time. Whoever desires the reward of this world, We will give him of it; and whoever desires the reward of the Hereafter, We will give him of it; and soon We will reward the grateful
It never occurs that a soul dies save by God’s leave, at a time appointed. So whoever desires the reward of this world, We give him of it (in the world); and whoever desires the reward of the Hereafter, We give him of it; and We will soon reward the thankful
Nor can a living being die save by the leave of Allah - a decree with a prescribed term. And he who desires the reward (for his deeds) of this world, We grant him thereof; and he who desires the reward of the Hereafter, We will grant him thereof. And We will certainly reward the grateful
It is not given to any soul to die, save by the leave of God, at an appointed time. Whoso desires the reward of this world, We will give him of this; and whoso desires the reward of the other world, We will give him of that; and We will recompense the thankful
No one dies except by God’s permission, a determined mandate. And whoever wants the reward of this world, We give him from it. And whoever wants from the reward of the Hereafter, We give him from it. And We are going to reward the grateful ones.
No one will die without the Lord’s permission and it is [pre-determined and] written in a book. Those who ask for the vanities of this world will get it and those who ask for the rewards of the Hereafter will be blessed therein. I reward those who are thankful
Nor can a soul die except by God's permission, the term being fixed as by writing. If any desire a reward in this life, We will give it to them, and if any desire a reward in the hereafter, We will give it to them, and swiftly will We reward those who serve us with gratitude
For never was it for anyone to die except by Allah’s leave at a predetermined time. So whoever wants the recompense of the Earlier (Life), We bring him of it. And whoever wants the recompense of the Hereafter, We bring him of it. And We will repay the thankful ones.
It is not for any soul to die, save by God's permission written down for an appointed time; but he who wishes for the reward of this world we will give him of it, and he who wishes for the reward of the future we will give him of it, and we will recompense the grateful
And no soul can die except by Allah’s command - a time has been appointed for each; whoever desires the rewards of this world, We bestow upon him from it; and whoever desires the reward of the Hereafter, We bestow upon him from it; and We shall soon reward the thankful
And it is not for a soul to die except by the leave of Allah; a book with a fixed term. And whoever seeks a reward of this life, We will give him from it and whoever seeks a reward of the hereafter, We will give him from it and We will soon reward those who offer gratitude.
No soul can die unless by the permission of God, according to what is written in the book containing the determinations of things. And whoso chooseth the reward of this world, we will give him thereof: But whoso chooseth the reward of the world to come, we will give him thereof; and we will surely reward the thankful
It is not for any soul to die, save by Allah´s permission, written down for an appointed time; but he who wishes for the reward of this world We will give him of it, and he who wishes for the reward of the Hereafter We will give him of it, and We w
It is not for any soul to die except by the permission of Allah a postponed book and he who desires the reward of this world, We shall give him of it, and he who desires the reward of the Everlasting Life, We shall give him of it. And We will recompense the thankful
No one can die except by God's permission, according to the Book that fixeth the term of life. He who desireth the recompense of this world, we will give him thereof; And he who desireth the recompense of the next life, we will give him thereof! And we will certainly reward the thankful
And it is not for a life that she dies, except by the permission of Allah (and this happens at) an appointed term. And whoever desires reward in the world We shall give him of it; and whoever desires reward in the Hereafter, We shall give him thereof. And soon We shall reward the grateful
It had not been for any soul to die, but with the permission of God. Prescribed is that which is appointed. And whoever wants a reward for good deeds in the present, We will give him that. And whoever wants a reward for good deeds in the world to come We will give him that. And We will give recompense to the ones who are thankful.
A soul cannot die except by Allah’s permission, at a determined time. To whoever desires a reward in this life, We shall give it to him/her. To whoever desires a reward in the hereafter, We shall give it to him/her. We will reward the grateful people.
Nor can a soul die except by Allah's leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude.
It is not given to any soul to die except with the leave of Allah, and at an appointed time. And he who desires his reward in this world, We shall grant him the reward of this world; and he who desires the reward of the Other World, We shall grant him the reward of the Other World. And soon shall We reward the ones who are grateful
And no soul can die but with Allah’s permission -- the term is fixed. And whoever desires the reward of this world, We give him of it, and whoever desires the reward of the Hereafter, We give him of it. And We shall reward the grateful
And a soul (living being) cannot die except by the order of Allah, the term (of life is) fixed (by His order). And whoever intends (to receive) the reward (in) the world, We will grant it (to him) therein, and whoever intends (to receive) the reward (in) the hereafter, We will grant it (to him) therein, and We will reward those who are grateful.
None can die except by Allah's command at a recorded fixed time. And as for the person who desires a reward in this world, We give it to that person therefrom. And as for the person who desires a reward in the Hereafter, We give it to that person therefrom. And We shall reward those that turn to us in gratitude
And no one can die without Allah’s command. (His) term has been fixed in writing. And whoever desires the reward of this world, We give him of that; and whoever longs for the reward of the Hereafter, We give him of that; and soon shall We pay reward (affluently) to those who pay thanks
It is not permitted for a soul to die except by God's leave in an appointed record. And whoever wants the rewards of this world We give him of it, and whoever wants the reward of the Hereafter, We give him of it. And We will reward the thankful
It is not permitted for a soul to die except by the permission of God in an appointed record. And whoever wants the reward of this world We give him of it, and whoever wants the reward of the Hereafter, We give him of it. And We will reward the thankful.
It is not permitted for a person to die except by the permission of God in an appointed record. And whoever wants the reward of this world We give him of it, and whoever wants the reward of the Hereafter, We give him of it. And We will reward the thankful.
And it was not to a self that to die except with God's permission, a decree/destiny/fate delayed , and who wants/wills the present world's reward, We give him from it, and who wants/wills the end's (other life's) reward, We give him from it, and We will reward the thankful/grateful
And no human being can die save by God's leave, at a term pre-ordained. And if one desires the rewards of this world, We shall grant him thereof; and if one desires the rewards of the life to come, We shall grant him thereof; and We shall requite those who are grateful [to Us]
And in no way is a self to die except by the permission of Allah, at an appointed term; (Literally: an appointed book) and whoever is willing to have the requital of the present (life), (Literally: this lowly life, i.e., the life of this world) We will bring him of it; and whoever is willing to have the requital of the Hereafter, We will bring him of it; and We will soon recompense the thankful
No soul can ever die except by Allah's leave and at a term appointed. Whoso desireth the reward of the world, We bestow on him thereof; and whoso desireth the reward of the Hereafter, We bestow on him thereof. We shall reward the thankful
No one can die without the permission of God. This is a written decree of the appointed term for life. We shall give worldly gains to whoever wants them. Those who want rewards in the life hereafter will also receive them. We reward those who give thanks
It is not the choice of a person to die without the will of Allah, death being a time-bound destiny. Whoever seeks a reward in this world, We shall give him out of it, and whoever seeks a reward in the Hereafter, We shall give him out of it. We shall soon reward the grateful
No ‘Human Self’ can ever die except by the permission of Allâh at an appointed time. Whoever desires the reward of this ‘worldly life’, We will bestow on him thereof; and whoever desires the reward of the ‘Hereafter’, We bestow on him thereof. We shall reward those who express their gratitude (to the Lord for His endless blessings).
No soul can die except by Allah´s leave, and at a preordained time. We will bestow (the benefits) here (in this world) upon anyone who wants (the results and) rewards (of his effort) in this world. We will bestow (the benefits and the rewards) there (in the hereafter) upon anyone who desires the reward in the life after death. Soon, We will reward the grateful ones
No Human person can ever die except by the will of Allâh at an appointed time. Whoever desires the reward of this worldly life, We will bestow on him thereof. And whoever desires the reward of the Hereafter, We will bestow on him thereof. We shall indeed reward those who express their gratitude
"Nor can a soul be disembodied except by Allah’s permission according to a predetermined point of time that had been entered in a Book. He who so sets his mind upon the mundane things ministering to his enjoyment and content here below shall be requited with what is apportioned to him in this world. He who so sets his mind upon the divine things conducing to Allah’s mercy and grace Hereafter shall be requited with what is commensurate with his deeds of wisdom and piety. We will generously reward those who impel themselves to the feeling of gratitude"
No one dies without Allah’s knowledge, but dies at the appointed time, as approved by Allah. Anyone who wants riches of this world, We shall give him some, and whoever wants riches of the Hereafter We shall give him all; and We will reward the thankful
No soul can ever die without Allah’s Will at the destined time. Those who desire worldly gain, We will let them have it, and those who desire heavenly reward, We will grant it to them. And We will reward those who are grateful.
And no soul will die without Allah´s permission as a fixed appointment, and if someone wants the reward of this world, We give him of it, and if someone wants the reward of the hereafter, We give him of it, and We will repay the grateful.
And it is not for a soul to die except with God‘s will: upon a time decreed. He that desires the reward of this world shall have it; and he that desires the reward of the life to come shall have it also. We will recompense the thankful
No one dies except by GOD's leave, at a predetermined time. Whoever seeks the vanities of this world, we give him therefrom, and whoever seeks the rewards of the Hereafter, we bless him therein. We reward those who are appreciative.
No soul can die without God's permission at a predetermined time. We will give rewards in this world to whoever wants them, and rewards in the Hereafter to whoever wants them. We will reward those who give thanks.
No soul can die without God’s permission, a postponed destiny. We will give rewards in this world to whoever wants them and rewards in the Hereafter to whoever wants them. We will reward those who give thanks.
And it was not for a soul to die except by Allah’s permission, as a postponed Book. And whoever wants the reward of the Dunya, We will give him from it; and whoever wants the reward of the Hereafter, We will give him from it; and We will recompense the thankful ones.
And it is not for any one to die but by Allah's leave at a term appointed; and whoever desires the reward of this world, We give him thereof; and whoever desires the reward of the Hereafter, We give him thereof ! and Allah will reward the grateful
No one can die except by God's leave, at a term appointed. He who desires the reward of this world, We shall give him thereof; and to him who desires the reward of the life to come, We shall give thereof. We shall reward those who are grateful to Us.
Allah's Law governs life and death. No one dies except by Allah's leave and at a term appointed per His Laws. Whoever seeks only the vanities of this world, We give him thereof, and whoever seeks the rewards of the Hereafter, We bless him thereof. The Qur'an shows you the Way to success in both worlds (24:55), (28:77). We will soon reward the appreciative
And a soul will not die but with the permission of Allah the term is fixed; and whoever desires the reward of this world, I shall give him of it, and whoever desires the reward of the hereafter I shall give him of it, and I will reward the grateful
And no soul can die except by ALLAH's leave, - a decree with a fixed term. And whoever desires the reward of the present world, WE will give him thereof; and whoever desires the reward of the Hereafter, WE will give him thereof; and WE will surely reward the grateful
It is not for any soul to die save by God’s Leave—an enjoined term. Yet whosoever desires the reward of this world, We shall give him of it; and whosoever desires the reward of the Hereafter, We shall give him of it. And We shall reward the thankful
No soul can die except by Allah’s permission, the term (of life) being fixed as in writing. If any do desire a reward in this life, We shall give it to him; And if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those who (serve Us with) gratitude
No soul can die except by God’s leave, at a time ordained. Whoever desires the rewards of this world, We will give him thereof. And whoever wants the rewards of the Hereafter, We will give him thereof. We will reward the thankful.
No soul can die except by God's leave, at a predetermined time. Whoever desires the reward of the world, We will give him some of it; and whoever desires the reward of the Hereafter, We will give him some of it; and We will reward the appreciative
And it is not [possible] for one to die except by permission of Allah at a decree determined. And whoever desires the reward of this world - We will give him thereof; and whoever desires the reward of the Hereafter - We will give him thereof. And we will reward the grateful
And it is not for a soul to die, except with God's permission written down for a determined time; and whoever wishes for the reward of the world, We will give him of it, and whoever wishes for the reward of the hereafter, We will give him of it, and soon We will reward the thankful.
Nor can a soul die except by God's leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude
Nor can a soul die except by Allah's leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude
وَكَأَیِّن مِّن نَّبِیࣲّ قَـٰتَلَ مَعَهُۥ رِبِّیُّونَ كَثِیرࣱ فَمَا وَهَنُوا۟ لِمَاۤ أَصَابَهُمۡ فِی سَبِیلِ ٱللَّهِ وَمَا ضَعُفُوا۟ وَمَا ٱسۡتَكَانُوا۟ۗ وَٱللَّهُ یُحِبُّ ٱلصَّـٰبِرِینَ ١٤٦
Many prophets have fought, with large bands of godly men alongside them who, in the face of their sufferings for God’s cause, did not lose heart or weaken or surrender: God loves those who are steadfast
(In the past) many prophets have fought with large religious people. Neither had they lost heart for what they suffered in the way of Allah, nor did they weaken, nor did they degrade themselves. And Allah loves the patient.
And many a prophet hath fought With a number of godly men beside him. They fainted not for aught that befell them in the way of Allah, nor they weakened, nor they humbled themselves; and Allah loveth the steadfast
Many a seeker after God has fought in the way of God by the side of many an apostle, undaunted (by disaster), and did not disgrace themselves; -- verily God loves those who are steadfast
Many Nabis fought, even though in their company there were those who were experiencing their servitude to their Rabb. They did not slacken with the afflictions that befell them in the way of Allah, nor did they show weakness and succumb. Allah loves those who are steadfast during difficulty.
Many a Prophet has been killed, when there were many thousands with him! They did not give up in the face of what assailed them in the Way of Allah, nor did they weaken, nor did they yield. Allah loves the steadfast.
How many a prophet there has been with whom a multitude of godly men fought. They did not falter for what befell them in the way of Allah, neither did they weaken, nor did they abase themselves; and Allah loves the steadfast
And how many a Prophet has had to fight (for God’s cause), followed by numbers of godly, dedicated servants of God; and they did not become faint of heart for all that befell them in God’s cause, nor did they weaken, nor did they abase themselves (before the enemy). And God loves the patient and steadfast
There has been many a Prophet beside whom many worshippers of the Lord fought. They were neither unnerved on account of all that befell them in the cause of Allah, nor did they weaken, nor did they show inconsistency (against their adversary). Allah certainly loves such patiently-persevering ones
Many a Prophet there has been, with whom thousands manifold have fought, and they fainted not for what smote them in God's way, neither weakened, nor did they humble themselves; and God loves the patient
And many prophets with many devoted men alongside them fought, and they did not lose courage by what happened to them in God's way, and they did not weaken and they did not surrender. And God likes those who persevere (and the patient ones).
Many Prophets and their followers fought with a firm belief for the cause of God. They never hesitated or became discouraged. God loves such believers who stand firm and never give up
How many of the Prophets fought and with them fought large groups of conscious people? But they never lost heart if they were met with disaster in the way of God, nor did they weaken nor give in. And God loves those who are firm and steadfast
And how many a prophet has had numerous godly people combating alongside him? And they did not waver regardless of that which afflicted them in the way of Allah, nor did they weaken, nor did they give in. And Allah loves the patient ones.
How many prophets have myriads fought against! yet they did not give way at what befel them in God's way Nor were they weak, nor did they demean themselves:- God loves the patient
And many Prophets have fought in Allah’s cause - and many devoted men were with them; so neither did they lose heart due to the calamities that befell them in Allah's cause, nor did they weaken and nor were they subdued; and the steadfast are the beloved of Allah
And how many a prophet who fought [in the way of Allah] with them were many Godly men but they did not get faint at heart for what happened to them in the way of Allah nor did they get weak nor did they succumb and Allah loves those who are patient.
How many prophets have encountered those who had many myriads of troops: And yet they desponded not in their mind for what had befallen them in fighting for the religion of God; and were not weakened, neither behaved themselves in an abject manner? God loveth those who persevere patiently
How many prophets, with them large numbers of devoted men, fought (in the cause of Allah)! They did not lose heart at what befell them in Allah´s way, nor did they weaken, nor did they demean themselves - Allah loves the steadfast
There has been many a Prophet with whom many of the Lord have fought and they did not faint when they were smitten in the way of Allah, neither did they weaken, nor did they humble themselves, and Allah loves the patient
How many a prophet hath combated those who had with them many myriads! Yet were they not daunted at what befel them on the path of God, nor were they weakened, nor did they basely submit! God loveth those who endure with steadfastness
And many a Prophet indulged in war; indulged in war with him (i.e., alongside the Prophet) numerous people devoted to the Nourisher-Sustainer. So they did not lose heart for that which did befall them in Allah’s Way. And they did not show weakness and did not show exhaustion. And Allah loves the perseverant
And how many a Prophet whom, along with him, many thousands fought, but none lost confidence with what lit on them in the way of God, nor were they weakened nor were they to give in. And God loves the ones who remain steadfast.
How many of the prophets fought along with large bands of devout people? They never lost heart from whatever [hardship] they met in Allah’s way, and they did not weaken or give in. Allah loves the patient people.
How many of the prophets fought (in Allah's way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast.
Many were the Prophets on whose side a large number of God-devoted men fought: they neither lost heart for all they had to suffer in the way of Allah nor did they weaken nor did they abase themselves. Allah loves such steadfast ones
And how many a prophet has fought, with whom were many worshippers of the Lord. So they did not lose heart on account of that which befell them in Allah’s way, nor did they weaken, nor did they abase themselves. And Allah loves the steadfast
And how many of the prophets fought (in the way of Allah) with whom there were many devoted men, so they did not become weak (hearted) because of what befell them in the way of Allah, nor did they weaken, nor were they humbled and Allah loves those who are patient.
And there were many of the prophets who had fought, and with them were a large number of godly men. But they never lost heart because of what befell them in Allah's way, nor did they weaken or give in. And Allah loves those who exercise patience
And how many Prophets have there been who fought in the cause of Allah! A large number of devotees of Allah (Awliya’) also joined them. They did not lose heart due to hardships which afflicted them in the way of Allah and neither showed weakness nor gave in. And Allah loves those who remain steadfast
And many prophets had a large number of devotees fighting with them. They did not waver by what afflicted them in the cause of God, nor did they become weak, nor did they become discouraged; and God loves the patient ones
And many a prophet had a large number of Devotees fighting with him. They did not waver by what afflicted them in the cause of God, nor did they become weak, nor did they become discouraged; and God loves the patient ones.
And many a prophet had a large number of devotees fighting with him. They did not waver by what afflicted them in the cause of God, nor did they become weak, nor did they become discouraged; and God loves the patient ones.
And how many from a prophet fought/killed with him many knowledgeable Lord worshippers? So they did not weaken/enfeeble for (what) struck them in God's sake , and they did not weaken, and they did not become humiliated/disgraced, and God loves/likes the patient
And how many a prophet has had to fight [in God's cause], followed by many God-devoted men: and they did not become faint of heart for all that they had to suffer in God's cause, and neither did they weaken, nor did they abase themselves [before the enemy], since God loves those who are patient in adversity
And similarly many a Prophet there has been along with whom myriads manifold have fought; so in no way did they feel feeble for whatever afflicted them in the way of Allah, and in no way did they weaken, and in no way did they yield themselves; and Allah loves the patient
And with how many a prophet have there been a number of devoted men who fought (beside him). They quailed not for aught that befell them in the way of Allah, nor did they weaken, nor were they brought low. Allah loveth the steadfast
Many godly people fought to help the Prophets in the cause of God. They did not lose courage, show weakness, or give in when facing hardships in their fight for the cause of God. God loves those who have patience
There have been many prophets with whom many men of Allah have fought; they did not lose heart for what they suffered in the way of Allah, nor did they become weak, nor did they yield. Allah loves the steadfast
So many faithful preachers fought with the Prophets. They fainted not for what smote them in (serving) the cause of Allâh , neither weakened, nor did they surrender to their enemies. Allâh demonstrates his own love for those who persist in patience and constancy.
Many prophets fought (for the sake of Allah), and many devoted religious men (fought by their side) too. They did not lose heart because of the suffering they endured in the path of Allah. They did not weaken, and they did not (give up and) demean themselves. Allah loves those who persevere
So many faithful devotees fought to help the Prophets to (spread the Word of Allâh). They were never daunted by whatever smote them in the cause of Allâh, nor did they weaken or surrender. Allâh demonstrates His own love for those who cling to patience.
A good many of the Prophets fought against positive disbelief and with them fought countless numbers of devotees whose hearts had been touched with the divine hand. Never did they falter in consequence of the misfortunes they experienced in the cause of Allah, nor were they disheartened or dispirited, nor did they acknowledge themselves beaten. Allah likes the patient who are unwearied in the face of difficulties
Muhammad is like many other prophets alongside whom masses of devout men have fought; they were neither disheartened nor weakened, nor did they surrender in face of their sufferings. Allah loves the patient.
˹Imagine˺ how many devotees fought along with their prophets and never faltered despite whatever ˹losses˺ they suffered in the cause of Allah, nor did they weaken or give in! Allah loves those who persevere.
And how many a prophet was there with whom a large multitude fought, and they did not waver on account of what happened to them in the cause of Allah nor weaken or give in, and Allah loves the patient.
Many a large army fought by the side of its prophet. They were never daunted by whatever befell them on the path of God: they neither weakened nor cringed abjectly. God loves the steadfast
Many a prophet had godly people fight along with him, without ever wavering under pressure in the cause of GOD, nor did they hesitate or become discouraged. GOD loves the steadfast.
Many prophets have fought with godly people by their side. They did not lose heart or weaken or surrender when suffering for God's cause. God loves those who endure.
Many prophets have fought with godly people by their side. They did not lose heart or weaken or surrender when suffering for God's cause. God loves those who endure.
And how many among a prophet fought alongside with him numerous of The Lord worshippers? So, they did not debilitate for what inflicted them in Allah’s pathway, and they did not weaken, nor did they give in. And Allah loves the patient ones.
And how many a prophet there has been with whom were many Godly men fought; so they did not falter despite what afflicted them in the way of Allah,nor did they weaken, nor did they yield, and Allah loves the patient, (the steadfast)
Many a Prophet has fought with many devout men alongside him. They never lost heart on account of what they had to suffer in God's cause, and neither did they weaken nor succumb. God loves those who are patient in adversity.
Many Prophets have fought in the Cause of Allah and with them a great many men of God, without wavering under adversity, nor did they hesitate nor became discouraged. Allah loves the steadfast
And how many a prophet has fought with whom were many worshippers of the Lord; so they did not become weak-hearted on account of what befell them in Allah's way, nor did they weaken, nor did they abase themselves; and Allah loves the patient
And many a Prophet there has been beside whom fought numerous companies of their followers. They slacken not for aught that befell them in the way of ALLAH nor did they weaken, nor did they humiliate themselves before the enemy. And ALLAH loves the steadfast
How many a prophet had many devoted men fight alongside him! They did not then falter in the face of what befell them in the way of God, nor did they weaken, nor did they demean themselves. And God loves the patient
How many a prophet fought (in Allah’s cause), and with him (fought) large groups of men with Belief? But if they met with disaster in Allah’s cause, they did not weaken (in will) nor (did they) give in. And Allah loves those who are firm and strive patiently
How many a prophet fought alongside him, many godly men? They didn’t waver in the face of what afflicted them in God’s path, nor did they weaken or give in. God loves the steadfast.
How many a prophet fought alongside him numerous godly people? They did not waver for what afflicted them in the cause of God, nor did they weaken, nor did they give in. God loves those who endure
And how many a prophet [fought and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allah , nor did they weaken or submit. And Allah loves the steadfast
And how many a prophet with him fought many rabbis. They did not faint at what befell them in God's way. Nor were they weak, nor did they demean themselves. And God loves the patient.
How many of the prophets fought (in God's way), and with them (fought) Large bands of godly men? but they never lost heart if they met with disaster in God's way, nor did they weaken (in will) nor give in. And God Loves those who are firm and steadfast
How many of the prophets fought (in Allah's way), and with them (fought) Large bands of godly men? but they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast
وَمَا كَانَ قَوۡلَهُمۡ إِلَّاۤ أَن قَالُوا۟ رَبَّنَا ٱغۡفِرۡ لَنَا ذُنُوبَنَا وَإِسۡرَافَنَا فِیۤ أَمۡرِنَا وَثَبِّتۡ أَقۡدَامَنَا وَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَـٰفِرِینَ ١٤٧
All they said was, ‘Our Lord, forgive us our sins and our excesses. Make our feet firm, and give us help against the disbelievers,’
And they said nothing but: “Our Lord! Forgive our sins and our excesses, set our feet firmly, and help us against the disbelievers.”
And their speech was naught but that they said: our Lord! forgive us our sins and our extravagance in our affairs, and make our foothold firm, and make us triumph over the disbelieving people
Nor did they say aught but: "O our Lord, forgive us our sins and excesses in our acts, and steady our steps, and help us against unbelieving people."
They had said, “Our Rabb, forgive our faults and the extreme ways in our affairs, give us resilience and patience, help us against the deniers of the reality, give us victory.”
All they said was, ´Our Lord, forgive us our wrong actions and any excesses we went to in what we did and make our feet firm and help us against these kafir people.´
All that they said was, ‘Our Lord, forgive us our sins, and our excesses in our affairs, and make our feet steady, and help us against the faithless lot.’
What they said (when they encountered the enemy) was: "Our Lord! Forgive us our sins and any wasteful act we may have done in our duty, and set our feet firm, and help us to victory over the disbelieving people!"
Their word (of prayer) was only that they said, `Our Lord! grant us protection against the consequences of our sins and our excesses in our conduct, and make our foothold firm, and grant us victory over the disbelieving people.
Nothing else they said but, 'Lord, forgive us our sins, and that we exceeded in our affair, and make firm our feet, and help us against the people of the unbelievers.
And they only said: “Our Lord, forgive our sins and our excesses in our affairs and solidify our steps and help us against the disbelieving people.”
Their only prayer was: “Lord, forgive our sins and shortcomings, give us firmness and help us to defeat the disbelievers.”
All that they said was, “Our Lord, forgive us our sins and anything We have done to transgress our duty, establish our feet firmly, and help us against those who do not believe.
And their only words were, “Our Lord, forgive us our misdeeds and our extremism in (dealing with) our matters, and strengthen our foothold and support us against the denying people.”
And their word was only to say, 'Lord, forgive us our sins and our extravagance in our affairs; and make firm our footing, and help us against the misbelieving folk!
And they never said anything except that they invoked, “Our Lord! Forgive us our sins and the excesses committed during our efforts, and keep our feet steady, and bestow us help over the disbelievers.”
And their say was nothing more than that they said, “O our Lord! Forgive us our sins and our wastefulness in the matter of our affair and strengthen our foothold and give us victory over the people who are the disbelievers.”
And their speech was no other than that they said, our Lord forgive us our offences and our transgressions in our business; and confirm our feet, and help us against the unbelieving people
And their word was only to say, "Lord, forgive us our sins and wasted efforts; and make firm our footing, and help us against the faithless folk!"
Their only words were: 'Lord, forgive us our sins and that we exceeded in our affair, make us firm of foot and give us victory over the unbelievers.
Nor said they more than this: "O our Lord! forgive us our sins and our mistakes in this our work; and set our feet firm; and help us against the unbelieving people."
And their utterance was not except that they said: “Our Nourisher-Sustainer! Forgive us our sins and our excesses in our conduct and make firm our steps and assist us against the disbelieving nation.”
And their saying had been only that they said: Our Lord! Forgive us our impieties and our excessiveness in our affairs. And make our feet firm and help us against the folk, the ones who are ungrateful.
Their only words were, “Our Lord, forgive us our sins and any excesses in our affairs. Establish our feet firmly and grant us victory over the unbelievers.”
All that they said was: "Our Lord! Forgive us our sins and anything we may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith."
And all they said was this: ´Our Lord! Forgive us our sins, and our excesses, and set our feet firm, and succour us against those who deny the Truth.´
And their cry was only that they said: Our Lord, grant us protection from our sins and our extravagance in our affair, and make firm our feet and grant us victory over the disbelieving people
And their saying was nothing except that they said, "Our Fosterer ! protectively forgive us our sins and our excesses in our affair and make our feet firm and help us against the people who are infidels."
And their prayer was none other than saying, "Our Lord! Forgive us our sins and our excesses in what we do. And make us steady and steadfast in the performance of our duties, and help us against suppresssors of the Truth."
And they said nothing except this supplication: ‘O our Lord, forgive our sins and overlook the excesses that we committed in our work, and keep us firm-footed (on Your path), and bestow upon us victory over the disbelievers.
And they did not say except: "Our Lord, forgive us our sins and our shortcomings in our responsibility, and make firm our foothold, and grant us victory over the rejecting people."
And they did not say except: "Our Lord, forgive us our sins and our shortcomings in our responsibility, and make firm our foothold, and grant us victory over the rejecting people."
And they did not say except: "Our Lord, forgive us our sins and our overindulgence in our situation, and make firm our foothold, and grant us victory over the rejecting people."
And their saying was not, except that they said: "Our Lord, forgive for us our crimes and our spoilage/wastefulness in our matter/affair, and affix/make our feet firm, and give us victory/aid over the nation, the disbelieving."
and all that they said was this: "O our Sustainer! Forgive us our sins and the lack of moderation in our doings! And make firm our steps, and succour us against people who deny the truth!"
And in no way was their saying anything except that they said, "Our Lord, forgive us our guilty (deeds), and our extravagance in our Command, (Your Command to us) and make firm our feet, and vindicate us over the disbelieving people."
Their cry was only that they said: Our Lord! forgive us for our sins and wasted efforts, make our foothold sure, and give us victory over the disbelieving folk
The only words that they spoke were, "Lord, forgive our sins and our excess in our dealings, make us steadfast (in the fight for Your cause), and grant us victory over the unbelievers."
They had nothing else to say except that they said: .Our Lord, forgive us our sins and our excesses in our conduct, make firm our feet and help us against the disbelieving people
Their words were not but that they said: "Our Lord, redeem us from our sins and from our extravagant spending on our affairs, plant firmly our feet and grant us victory over a people who persist in disbelief (in Allâh).”
All they ever said, and prayed for is this: "Our Lord, forgive our sins, and the excesses we have committed in our affairs. (Lord)! Make our foothold secure (and strong), and grant us victory over the nation of unbelievers."
All they said after what had smitten them was: "Our Lord, forgive our iniquitous deeds and excesses in our affairs. Make our steps firm and grant us victory over those who are spiritually dead and blind.”
All they said was no other than their prayer of invocation: "O Allah, our Creator, forgive us our iniquities and the excesses into which we might have been driven and help us take a firm position and set our feet firm, and make victory and fortune sit on our helm so that we reduce those who deny you to ruin"
They prayed, “Our Lord, forgive our sins and any extravagance of ours, make us steadfast, and help us against the disbelievers.”
And all they said was, “Our Lord! Forgive our sins and excesses, make our steps firm, and grant us victory over the disbelieving people.”
And all they said was: Our Lord, forgive us our sins and excesses in our affair and make our foothold firm and help us against people who reject (the truth).
Their only words were: ‘Lord, forgive us our sins and our excesses; make us firm of foot and give us victory over the unbelievers.‘
Their only utterance was, "Our Lord, forgive us our sins, and our transgressions, strengthen our foothold, and grant us victory over the disbelievers."
What they said was, "Lord, forgive us our sins and our over indulgences and make our feet firm, and save us from the unbelieving people."
What they said was, “Lord, forgive us our transgressions and our over indulgences and make our feet firm, and save us from the unbelieving people.”
And they were not their saying except, “Our Lord, forgive us our misdeeds, and our extravagance in our matter, and firmly fix our feet, and victory us upon the infidels kinfolk.”
And their statement was nothing but that they said: ' Our Lord! forgive us our sins and our prodigality in our affair and make our feet firm and help us against the disbelieving folk'
All that they said was this “Our Lord forgive us our sins and our excesses in our affairs. Make firm our steps, and give us victory over the unbelievers.â€
They only said, "Our Lord! Protect us from trailing behind, forgive our excesses, make our foothold sure, and give us victory over the rejecters of Truth."
And their saying was no other than that they said: Our Lord! forgive us our faults and our extravagance in our affair and make firm our feet and help us against the unbelieving people
And they uttered not a word except that they said, `Our Lord forgive us our sins and our excesses in our conduct, and make firm our steps and help us against the disbelieving people
Their words were but to say, “Our Lord, forgive us our sins and our prodigality in our affairs, and make firm our steps, and help us against the disbelieving people.
All that they said was: "Our Lord! Forgive us our sins and anything we may have done to fail in our duty: Establish our steps firmly, and give us victory against those who resist Faith."
Their only plea was, “Our Lord, forgive us our sins and our excesses in our affairs, strengthen our foothold, and give us victory over the disbelieving people.”
Their only words were, 'Our Lord, forgive us our offences, and our excesses in our conduct, and strengthen our foothold, and help us against the disbelieving people.'
And their words were not but that they said, "Our Lord, forgive us our sins and the excess [committed] in our affairs and plant firmly our feet and give us victory over the disbelieving people."
And their word was not except that they said, 'Our Lord, forgive us our sins and our extravagance in our affairs; and make firm our feet, and help us against the disbelieving people.'
All that they said was: "Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith."
All that they said was: "Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith."
فَءَاتَىٰهُمُ ٱللَّهُ ثَوَابَ ٱلدُّنۡیَا وَحُسۡنَ ثَوَابِ ٱلۡءَاخِرَةِۗ وَٱللَّهُ یُحِبُّ ٱلۡمُحۡسِنِینَ ١٤٨
and so God gave them both the rewards of this world and the excellent rewards of the Hereafter: God loves those who do good
So Allah gave them reward of this world, and the excellent reward will be given in the Hereafter. Allah loves the righteous people.
Wherefore Allah vouchsafed unto them the reward of the World, and the excellent reward of the Hereafter. And Allah loveth the well-doer
So God rewarded them in this world, and a better reward awaits them in the next; for God loves those who do good
So Allah gave them the reward of this world and the most beauteous reward of the eternal life to come. Allah loves those who do good.
So Allah gave them the reward in this world and the best reward in the Next World. Allah loves good-doers.
So Allah gave them the reward of this world and the fair reward of the Hereafter; and Allah loves the virtuous
So God granted them the reward of this world as well as the best reward of the Hereafter. Indeed God loves those devoted to doing good, aware that God is seeing them
So Allah granted them the reward of this world as also an excellent reward of the Hereafter. And Allah loves the doers of good to others
And God gave them the reward of this world and the fairest reward of the world to come; and God loves the good-doers
So, God gave them the reward of this world and good reward of the Hereafter. And God likes the good doers.
God [heard them and] gave them the best in this world and a reward in Hereafter. Indeed God loves the graceful people
And God gave them a reward in the present, and a reward in the hereafter, for God loves those who do right
So Allah brought them the recompense of the Earlier (Life) and the most excellent recompense of the Hereafter, for Allah loves those who excel in doing good.
and God gave them the reward of this world, and good reward for the future too, for God doth love the kind
So Allah gave them the reward of this world and the best of rewards in the Hereafter; and Allah loves the righteous
So Allah gave them reward of this world and an excellent reward of the hereafter and Allah loves those who act in excellence.
And God gave them the reward of this world, and a glorious reward in the life to come; for God loveth the well-doers
So Allah gave them the reward of this world, and also good reward in the Hereafter. Allah does love those whose deeds are good
And Allah gave them the reward of this life, and the best reward of the Everlasting Life. Allah loves the gooddoers
And God gave them the recompense of this world, and the excellence of the recompense of the next. For God loveth the doers of what is excellent
So Allah gave them the reward of this world, and the excellence of the reward of the Hereafter. And Allah loves Al-Muhsinun
So God gave them a reward for good deeds in the present and the goodness of reward for good deeds in the world to come. And God loves the ones who are doers of good.
Allah gave them a reward in this world and the excellent reward of the hereafter. Allah loves the righteous people.
And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah Loves those who do good.
Thereupon Allah granted them the reward of this world as well as a better reward of the World to Come. Allah loves those who do good
So Allah gave them the reward of the world and a good reward of the Hereafter. And Allah loves the doers of good (to others)
So Allah gave them the reward (in) the world an (also) and excellent reward of the hereafter, and Allah loves the doers of good.
Allah then gave them a reward in this world and the good reward of the Hereafter. And Allah loves those who do good deeds
So, Allah paid them the reward of this world and also an excellent recompense in the Hereafter. And Allah loves (those) righteous people (who love Him alone)
So God gave them the reward of this world and the best reward of the Hereafter; and God loves the good doers
So God gave them the reward of this world and the best reward of the Hereafter; and God loves the good doers.
So God gave them the reward of this world and the best reward of the Hereafter; and God loves the good doers.
So God gave them the present world's reward, and the end's (other life's) beautiful/good reward, and God loves/likes the good doers
whereupon God granted them the rewards of this world, as well as the goodliest rewards of the life to come: for God loves the doers of good
So Allah has brought them the requital of the present (life), (Literally: this lowly life, i.e., the life of this world) and the fairest requital of the Hereafter; and Allah loves the fair-doers
So Allah gave them the reward of the world and the good reward of the Hereafter. Allah loveth those whose deeds are good
God gave them their reward in this world and the best reward of the life to come. God loves the righteous ones
So, Allah gave them the return in this world and also the better rewards in the Hereafter. Allah loves those who do good
Thus, Allâh will give them the reward of this ‘worldly life’ and the good reward of the ‘Hereafter’. Allâh demonstrates his own love for those whose heart is perfect towards Allâh.
So Allah granted them the rewards (and benefits) in this world, as well as the very best of the bounties in the life after death. Allah loves those who do the righteous deeds
So Allâh gave them the reward of this worldly life and the premium reward of the Hereafter. Allâh demonstrates His own love for those who pursue righteousness and perfection in Faith.
In return did Allah requite them with what they merited for their deeds of wisdom and piety here below and the surpassing merit Hereafter. Allah likes those who perfect their illustrious toils and turn their thoughts on moral excellence and benevolence
Allah granted them both the rewards of this world and an excellent reward in the Hereafter. Allah loves those who strive to do good.
So Allah gave them the reward of this world and the excellent reward of the Hereafter. For Allah loves the good-doers.
So Allah gave them the reward of this world and the best reward of the hereafter, and Allah loves those who do good.
Therefore God gave them the reward of this life, and the glorious recompense of the life to come; God loves the righteous
Consequently, GOD granted them the rewards of this world, and the better rewards of the Hereafter. GOD loves the good doers.
So God gave them rewards in this world and best rewards in the life to come. God loves those who do good.
So God gave them rewards in this world and the best rewards in the life to come. God loves those who do good.
So, Allah gave them the reward of the Dunya (this world), and the finest reward of the Hereafter. And Allah loves the benefactors.
So Allah gave them the reward of the world and the goodness of the reward of the Hereafter; and Allah loves the doers of good
God has granted them the reward of this life and the best reward of the life to come. God loves those who do their duty well.
Allah gave them excellent reward in this world and in the Hereafter. Allah loves the benefactors of humanity
So Allah gave them the reward of this world and better reward of the hereafter and Allah loves those who do good (to others)
So ALLAH gave them the reward of this world, and also an excellent reward of the Hereafter; and ALLAH loves those who do good
And God gave them the reward of this world and the most beautiful reward of the Hereafter, and God loves the virtuous
And Allah gave them the reward in this world, and the excellent reward of the Hereafter. And Allah loves those who do good (as the virtuous)
So, God granted them this world’s reward and the Hereafter’s excellent reward. And God loves the doers of good.
So God gave them the reward of this world, and the excellent reward of the Hereafter. God loves the doers of good
So Allah gave them the reward of this world and the good reward of the Hereafter. And Allah loves the doers of good
So God gave them the reward of the world, and the good reward of the hereafter; and God loves the good-doers.
And God gave them a reward in this world, and the excellent reward of the Hereafter. For God Loveth those who do good
And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah Loveth those who do good
16
Causes of Misfortune in Uhud Battle
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ إِن تُطِیعُوا۟ ٱلَّذِینَ كَفَرُوا۟ یَرُدُّوكُمۡ عَلَىٰۤ أَعۡقَـٰبِكُمۡ فَتَنقَلِبُوا۟ خَـٰسِرِینَ ١٤٩
You who believe, if you obey the disbelievers, they will make you revert to your old ways and you will turn into losers
O you who believe! If you obey those who disbelieve, they will drive you back on your heels, and you will turn back (from faith to disbelief) as losers.
O O Ye who believe! if ye obey those who disbelieve, they will send you back on your heels, and ye will turn back losers
O believers, if you listen to the infidels they will make you turn your backs, and you will be the losers
O believers, if you follow the disbelievers (the deniers and coverers of the reality) they will turn you back on your heels and you will remain as losers.
You who have iman! if you obey those who are kafir, they will turn you round on your heels and you will be transformed into losers.
O you who have faith! If you obey the faithless, they will turn you back on your heels, and you will become losers
O you who believe! If you follow those who disbelieve (the hypocrites and Jews in Madinah who spread negative propaganda concerning the events at Uhud), they will drive you back on your heels (into unbelief), and you will turn utter losers (in both this world and the next)
O you who believe! if you obey those who have disbelieved, they will make you turn apostates so that you will become losers
O believers, if you obey the unbelievers they will turn you upon your heels, and you will turn about, losers
You who believe, if you obey those who disbelieve, they will turn you back on your heels (to your old ways) and you turn into losers.
The believer should know that if they obey the disbelievers, the latter will tempt them to retreat and end up losers
O you who believe, if you follow the unbelievers, they will drive you back on your heels, and will turn you back, to your own detriment
O you who have attained faith, if you obey those who have denied, they will turn you back on your heels and you will end up losers.
O ye who believe! if ye obey those who misbelieve, they will turn you back upon your heels, and ye will retreat the losers
O People who Believe! If you obey the disbelievers, they will make you turn back on your heels, so you will then turn back as losers
O you who believe! If you obey those who disbelieve they will make you turn back on your heels so then you will turn away as losers.
O ye who believe, if ye obey the infidels, they will cause you to turn back on your heels, and ye will be turned back and perish
O you who believe! If you obey those who disbelieve, they will turn you back upon your heels, and you will retreat as losers
Believers, if you obey those who disbelieve they will turn you upon your heels and you will turn to be losers
O ye who have believed! if ye obey the infidels, they will cause you to turn upon your heels, and ye will fall back into perdition
O you who have Believed! If you obey those who have disbelieved, they will make you turn back on your heels and you will return as losers
O those who believed! If you obey those who were ungrateful, they will repel you back on your heels and you will turn about—ones who are losers.
O Believers, if you pay attention to the unbelievers, they will cause you to turn back on your heels, and you will return to being losers.
O ye who believe! If ye obey the unbelievers, they will drive you back on your heels, and ye will turn back (from Faith) to your own loss.
Believers! If you follow those who deny the Truth, they will drive you back on your heels, and you will turn about, losers
O you who believe, if you obey those who disbelieve, they will make you turn back upon your heels, so you will turn back losers
O you who believe ! if you obey those who do not believe, they will turn you back on your heels, then you will turn back as loser.
O you who believe! If you obey those who suppress the Truth, they will turn you back. Then you turn back doomed
O believers! If you obey the disbelievers, they will turn you back on your heels (to disbelief) and you will then turn back as losers
O you who believe, if you obey those who have rejected, then they will turn you back on your heels and you will turn back as losers
O you who believe, if you obey those who have rejected, then they will turn you back on your heels and you will turn back as losers.
O you who believe, if you obey those who have rejected, then they will turn you back on your heels and you will turn back as losers.
You, you those who believed, if you obey those who disbelieved, they return you on your heels, so you turn/return losers
O YOU who have attained to faith! If you pay heed to those who are bent on denying the truth, they will cause you to turn back on your heels, and you will be the losers
O you who have believed, in case you obey the ones who have disbelieved, they will turn you back on your heels; so you turn over, losers
O ye who believe! if ye obey those who disbelieve, they will make you turn back on your heels, and ye turn back as losers
Believers, if you obey the unbelievers, they will turn you back to disbelief and you will become lost
O you who believe, if you obey those who disbelieve, they will make you turn back on your heels, then you shall turn into losers
O’ you who adhere firmly to Islamic monotheism, If it happens that you obey those who excessively indulge in disbelief (in Allâh), they will try to make you turn back upon your heels. Thus, you will then become among those who are doomed to eternal perdition.
Oh you who believe! If you obey the unbelievers, they will turn you back on your heels; you would then end up being the losers
O’ you who live by Faith! If it happens that you yield to the whims of those who have no tendency to live by Faith, they will surely deceive you into going away from the truth and you will then become among those who are doomed to perdition.
O you who have conformed to Islam do not falter by consequence of misfortunes in battle nor lend an ear to the infidels who deny Allah. For if you open your hearts, ears to them, they shall be able to turn you renegades and you will relapse into infidelity and come to be great losers
Believers, if you obey the disbelievers, they will make you turn on your heels and go back to your previous ways as losers.
O believers! If you yield to the disbelievers, they will drag you back to disbelief—and you will become losers.
Oh you believers, if you obey those who reject (the truth) they will make you turn back and you will turn back as losers.
You believers! If you yield to the infidels they will drag you back to unbelief and you will return headlong to perdition.
O you who believe, if you obey those who disbelieve, they will turn you back on your heels, then you end up losers.
Believers, if you obey the unbelievers, they will cause you to turn back [from faith], and you will become losers.
Believers, if you obey the unbelievers, they will cause you to turn back [from faith], and you will become losers.
O you who believed! If you obey those who disbelieved, they turn you back upon your heels, so you overturn losers.
O' you who have Faith! if you obey those who disbelieve, they will turn you back to your (faithless) ancestors, so you will turn back losers
Believers, if you obey those who have rejected the faith, they will cause you to turn back on your heels, and you will be the losers.
O You who have chosen to be graced with belief! If you obey the (overt or covert) rejecters of the Divine System, they will make you turn back on your heels and you will become losers. (The Messenger will not be among you forever (3:144))
O you who believe! if you obey those who disbelieve they will turn you back upon your heels, so you will turn back losers
O ye who believe ! if you obey those who have disbelieved, they will cause you to turn back on your heels, and you will become the losers
O you who believe! If you obey those who disbelieve, they will turn you back on your heels; then you will be overturned as losers
O you who believe! If you listen to the Unbelievers, they will drive you back on your heels, and you will turn back (from Faith) to your own loss (as the losers)
O you who believe, if you listen to the non-believers, they will turn you back on your heels, and you will become losers.
O you who believe! If you obey those who disbelieve, they will turn you back on your heels, and you end up losers
O you who have believed, if you obey those who disbelieve, they will turn you back on your heels, and you will [then] become losers
O those who believed! If you obey those who disbelieved, they will turn you back on your heels, and you will turn back losers.
O ye who believe! If ye obey the Unbelievers, they will drive you back on your heels, and ye will turn back (from Faith) to your own loss
O ye who believe! If ye obey the Unbelievers, they will drive you back on your heels, and ye will turn back (from Faith) to your own loss
بَلِ ٱللَّهُ مَوۡلَىٰكُمۡۖ وَهُوَ خَیۡرُ ٱلنَّـٰصِرِینَ ١٥٠
No indeed! It is God who is your protector: He is the best of helpers
But Allah is your Protector, and Allah is the Best of the helpers.
But: Allah is your Friend, and He is the Best of helpers
But God is your protector, and He is the best of helpers
In truth, your protector is Allah! He renders victorious with His help.
No, Allah is your Protector. And He is the best of helpers.
Rather Allah is your Master, and He is the best of helpers
But God is your Guardian and Owner, and He is the best of helpers
Nay, (you do not have to do this for) Allah is your Patron and Protector and He is the best of the helpers
No; but God is your Protector, and He is the best of helpers
Yes, God is your protector, and He is the best helper.
Know that God is your Lord and He is the best of Helpers
No, God is your protector, and He is the best of helpers
Indeed, Allah is your Patron, and He is the Best of Helpers.
Nay, God is your Lord, He is the best of helpers
In fact, Allah is your Master; and He is the Best Supporter
Nay, Allah is your patron and He is the best of the helpers.
But God is your Lord; and he is the best helper
Nay, Allah is your Protector; He is the best of helpers
But Allah is your Sponsor. He is the Best of victors
But God is your liege lord, and He is the best of helpers
Nay, Allah is your Maula, and He is the best of helpers
Nay! God is your Defender and He is Best of the ones who help.
Nonsense! Allah is your protector, and He is the best of helpers.
Nay, Allah is your Protector, and He is the best of helpers.
But Allah is your Protector, and He is the best of helpers
Nay, Allah is your Patron, and He is the Best of the helpers
No, Allah is your Guardian and He is the Best of helpers.
But Allah is your Supreme Patron, and He is the best of those who help
Nay, Allah is your Mawla (Helper and Guardian) and He is the best of helpers
It is God who is your Patron, and He is the best victor
It is God who is your Patron, and He is the best victor.
It is God who is your Patron, and He is the best victor.
No/but , God (is) your master/ally , and He is best (of) the victoriors/saviors/supporters
Nay, but God alone is your Lord Supreme, and His is the best succour
No indeed, (but) Allah is your Supreme Patronizer, and He is The Most Charitable of vindicators
But Allah is your Protector, and He is the Best of Helpers
God is your Guardian and the best Helper
Instead, Allah is your Lord, and He is the best of all helpers
Nay! Allâh is your Protector; and He is the Best Helper.
The fact is, Allah (alone) is your Patron and Protector. He is the very Best of the allies
Nay! Allâh is your Guardian and He is the Best Helper.
Do not forget that Allah is your Tutelary Guardian and who can gain advantage on Allah
Rather, Allah is your Protector, and He is the Best of helpers.
But no! Allah is your Guardian, and He is the best Helper.
But Allah is your protector, and He is the best of helpers.
But God is your protector, and he is the best of helpers
GOD alone is your Lord and Master, and He is the best supporter.
God is your protector and He is the best of all victors.
God is your protector, and He is the best of all victors.
Nay, but Allah is your Guardian, and He is the best of the victory givers.
Nay! Allah is your Guardian and He is the best of the helpers
Indeed, God alone is your Lord Supreme and He is the best of all who bring succour.
Remember, only Allah is your MAULA (Master) and He is the Best of helpers
Nay! Allah is your Patron and He is the best of the helpers
Nay, ALLAH is your Protector, and HE is the Best of helpers
Rather, God is your Master, and He is the best of helpers
No! (Instead, remember that indeed,) Allah is your Protector, and He is the best of helpers
God is your Protector, and He is the best of helpers.
God is your Master, and He is the Best of Helpers
But Allah is your protector, and He is the best of helpers
Nay, God is your sovereign, and He is the best of helpers.
Nay, God is your protector, and He is the best of helpers
Nay, Allah is your protector, and He is the best of helpers
سَنُلۡقِی فِی قُلُوبِ ٱلَّذِینَ كَفَرُوا۟ ٱلرُّعۡبَ بِمَاۤ أَشۡرَكُوا۟ بِٱللَّهِ مَا لَمۡ یُنَزِّلۡ بِهِۦ سُلۡطَـٰنࣰاۖ وَمَأۡوَىٰهُمُ ٱلنَّارُۖ وَبِئۡسَ مَثۡوَى ٱلظَّـٰلِمِینَ ١٥١
We will strike panic into the disbelievers’ hearts because they attribute partners to God although He has sent no authority for this: their shelter will be the Fire- how miserable is the home of the evildoers
We shall cast terror into the hearts of those who disbelieve, because they associated (others in worship) with Allah, whom He has not sent any authority. Their abode is the fire and evil is the abode of the wrongdoers.
Anon shall We cast a terror into the hearts of those who disbelieve, for they have associated with Allah that for which Allah hath sent down no warranty, and their resort is the Fire: vile is the abode of the wrong-doers
We shall strike terror into the hearts of unbelievers for ascribing compeers to God for which He has sent down no sanction. Hell is their residence, the evil abode of the unjust
We will cast fear into the hearts of those who deify (through duality) their egos (even though there is no such evidence) over the Names of Allah comprising their essence, and cover the absolute reality within. And their abode will be the fire... How wretched is the end of the wrongdoers!
We will cast terror into the hearts of those who are kafir because they have associated others with Allah for which He has not sent down any authority. Their shelter will be the Fire. How evil is the abode of the wrongdoers!
We shall cast terror into the hearts of the faithless because of their ascribing to Allah partners, for which He has not sent down any authority, and their refuge shall be the Fire, and evil is the [final] abode of the wrongdoers
We will throw alarm into the hearts of those who disbelieve because they associate with God partners, for which He has sent no authority at all; and their refuge will be the Fire; and how evil is the dwelling of the wrongdoers
We shall certainly strike terror into the hearts of those who have disbelieved, because they have associated with Allah that for which He has sent down no authority, their abode is the Fire and how dismal is the lodging of the wrong doers
We will cast into the hearts of the unbelievers terror, for that they have associated with God that for which He sent down never authority; their lodging shall be the Fire; evil is the lodging of the evildoers
We are going to cast horror in the hearts of those who disbelieve for what they partnered with God, without Him sending down any reason for it. Their housing will be the fire, and the accommodation of wrongdoers is miserable.
Pretty soon I (God) will cast terror in the heart of those who reject the truth, in account of their elevating the others to the level of God for no reason. Their destiny is Hell. What a miserable place for the unjust people to end up in
Soon will We cast fear into the hearts of the unbelievers, because they joined partners with God for which He has sent no authority. Their abode will be the fire, and miserable is the home of the wrongdoers
We will throw terror into the hearts of those who have denied because they associated with Allah (partners) for which He bestowed from on high no authority. And their shelter is the Fire, and how miserable is the dwelling of the unjust!
We will throw dread into the hearts of those who misbelieve, for that they associate that with God which He has sent down no power for; but their resort is fire, and evil is the resort of the unjust
Soon We shall cast awe in the hearts of disbelievers because they have appointed partners to Allah, for which He has not sent any proof; their destination is hell; and what a wretched abode for the unjust
We will soon cast in the hearts of those who disbelieve the terror because they have ascribed as partners to Allah that by which Allah has not sent down any authority and their resting place is the fire and what a woeful resting place of those who wrong their own souls.
We will surely cast a dread into the hearts of the unbelievers, because they have associated with God that concerning which he sent them down no power: Their dwelling shall be the fire of hell; and the receptacle of the wicked shall be miserable
We will throw dread into the heart of those who disbelieve, for that they associate partners unto Allah, for which He has revealed no authority; but their resort is fire, and evil is the resort of the wrong-doers
We will throw terror into the hearts of those who disbelieve. For that they have associated with Allah that which He did not send down for a proof. Fire shall be their home, evil indeed is the dwellingplace of the harmdoers
We will cast a dread into hearts of the infidels because they have joined gods with God without warranty sent down; their abode shall be the fire; and wretched shall be the mansion of the evil doers
Soon shall We cast into the hearts of those who have disbelieved, terror, because they associated partners with Allah — that for which He has not sent credential. And their abode is the Fire and evil is the abode of the wrong-doers
We will cast into the hearts of those who were ungrateful, alarm, because they ascribed partners with God. And He sends not down for it authority. And their place of shelter will be the fire. And miserable will be the place of lodging of the ones who are unjust.
We will cast terror into the hearts of the unbelievers because they associate partners with Allah. Nothing authorizes that. Their goal is the fire. What an evil home for the sinners!
Soon shall We cast terror into the hearts of the unbelievers, for that they joined companions with Allah, for which He had sent no authority: their abode will be the Fire: And evil is the home of the wrong-doers!
We will cast terror into the hearts of those who have denied the Truth since they have associated others with Allah in His divinity - something for which He has sent down no sanction. The Fire is their abode; how bad the resting place of the wrong-doers will be
We will cast terror into the hearts of those who disbelieve because they set up with Allah that for which He has sent down no authority, and their abode is the Fire. And evil is the abode of the wrongdoers
We will cast terror into the hearts of those who do not believe because they associate partners with Allah for which He has not sent down any authority, and their settling place will be the fire and evil will be the home of those who are unjust.
Soon shall We put awe into the minds of those who suppress the Truth, because they ascribed partners to Allah, for which He had sent down no evidence. And their abode shall be the Fire. And evil is the dwelling place of the wrong-doers
Soon shall We plant (your) awesomeness into the hearts of disbelievers because they have associated with Allah partners for which He has not sent down any authority. And Hell is their abode, and extremely horrible is (that) abode of the wrongdoers
We will cast terror in the hearts of those who rejected, because of what they have set up besides God while He never sent down any authority to do so, and their destiny is the Fire. Miserable is the abode of the wicked
We will cast terror in the hearts of those who have rejected, because of what they have set up besides God while He never sent down any authority to do so, and their destiny is the Fire. Miserable is the abode of the wicked.
We will cast terror in the hearts of those who have rejected, because of what they have set up besides God while He never sent down any authority to do so, and their destiny is the Fire. Miserable is the abode of the wicked.
We will throw in those who disbelieved's hearts the terror because (of) what they shared with God what (He) did not descend with it a proof/evidence/authority, and their shelter/refuge (is) the fire , and how bad (is) the unjust's home/residence/dwelling
Into the hearts of those who are bent on denying the truth We shall cast dread in return for their ascribing divinity, side by side with God, to other beings - [something] for which He has never bestowed any warrant from on high; and their goal is the fire - and how evil that abode of evildoers
We will soon cast in (to) the hearts of the ones who have disbelieved horror for whatever they associated with Allah for which He has not sent down an all-binding authority; and their abode will be the Fire, and miserable is the lodging of the unjust
We shall cast terror into the hearts of those who disbelieve because they ascribe unto Allah partners, for which no warrant hath been revealed. Their habitation is the Fire, and hapless the abode of the wrong-doers
We shall cause terror to enter the hearts of the faithless for their considering things equal to God without authoritative evidence. Their abode will be fire, a terrible dwelling for the unjust
We shall put awe into the hearts of those who disbelieve, since they have associated with Allah something for which He has not sent any authority. Their ultimate place is the Fire; and evil is the abode of the unjust
We will cast terror into the hearts of those who excessively indulge in disbelief ( in Allâh), because they ascribe partners to Allâh, for which He had sent no authority. Their abode will be Fire. Dreadful is the residence of those who are grossly unfair and morally wrong.
(Soon), We will cast panic (and dismay) in the hearts of the unbelievers. (This is) because they associate partners with Allah, for which He has sent down no authority! Fire shall be their lodging! Evil is the abode of the evil doers
We will cast terror into the hearts of those who persistently refuse to Yield to the Truth for associating partners to Allâh for which He did not authorize. Their abode will be Fire. What a dreadful place for those who have voluntarily and consciously abandoned the Knowledge of the Truth in favour of their own whims to abide!
We will inspire terror in the infidels' hearts and dishearten them for incorporating with Allah other deities He never authorized. Their destined abode is Hell and evil indeed is the destined habitation of the wrongful
We will cast terror into the hearts of the disbelievers because of all that they associated with Allah without any revealed authority. Their home is the Fire. What an evil resting place for the wrongdoers
We will cast horror into the hearts of the disbelievers for associating ˹false gods˺ with Allah—a practice He has never authorized. The Fire will be their home—what an evil place for the wrongdoers to stay!
We shall place fear in the hearts of those who reject (the truth) on account of having associated with Allah that for which He has not sent any authority, and their abode is the fire and miserable is the home of the wrongdoers.
We will caste terror into the hearts of the unbelievers, because they serve other deities besides God for whom He has revealed no sanction. The Fire shall be their dwelling; and evil is the wrongdoers‘ dwelling
We will throw terror into the hearts of those who disbelieved, since they set up besides GOD powerless idols. Their destiny is Hell; what a miserable abode for the transgressors!
We will strike panic into the hearts of the unbelievers. They attributed partners to God, for which He has never sent down any authority. Their dwelling is Hell. What an awful dwelling for the unjust!
We will strike panic into the hearts of the unbelievers. They attributed partners to God, for which He has never sent down any authority. Their dwelling is Hell. What an awful dwelling for the unjust!
We will throw the horror into the cores of those who disbelieved, with what they have associated with Allah with what He had not sent down with it a Sultan. And their shelter is the Fire, and a wretched lodgment for the oppressors.
We shall cast terror into the hearts of those who disbelieve, for that they have associated with Allah for which He has sent down no authority, and their abode is the Fire; and how bad is the abode of the unjust!
We shall strike terror in the hearts of unbelievers because they associate partners with God — [something] for which He has never granted any warrant. Their abode is the fire, and evil indeed is the dwelling place of the wrongdoers.
(Our Law removes fear and grief from the hearts of people who submit to the Divine Guidance alone. (2:38)) And causes fear in the hearts of those who are bent upon denying the Truth since they ascribe divine powers besides Allah. People and idols would have no authority against the Laws of Allah. Fire is their abode, a miserable resting place for the wrongdoers
We will cast terror into the hearts of those who disbelieve, because they set up with Allah that for which He has sent down no authority, and their abode is the fire, and evil is the abode of the unjust
And WE shall cast terror into the hearts of those who disbelieved because they associate partners with ALLAH, for which HE has sent down no authority. Their abode is the Fire; and evil is the habitation of the wrongdoers
We shall cast terror into the hearts of those who disbelieve for having ascribed partners unto God, for which He has not sent down any authority. And their refuge shall be the Fire, and evil is the abode of the wrongdoers
Soon shall We put fear (and anxiety) into the hearts of the Unbelievers, because they joined companions with Allah in worship, for which He had sent no authority: Their home will be the Fire: And the home of the wrongdoers is evil
We will cast terror into the hearts of those who disbelieve, because they associate partners with God without His authorization. And their refuge will be the Fire, and wretched is the residence of the wrongdoers.
We will throw terror into the hearts of those who disbelieve, because they attribute to God partners for which He revealed no sanction. Their lodging is the Fire. Miserable is the lodging of the evildoers
We will cast terror into the hearts of those who disbelieve for what they have associated with Allah of which He had not sent down [any] authority. And their refuge will be the Fire, and wretched is the residence of the wrongdoers
Soon We will cast terror into the hearts of those who disbelieve, because they associate with God that which He has sent down no authority. And their abode is the fire, and evil is the abode of the wrongdoers.
Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with God, for which He had sent no authority: their abode will be the Fire: And evil is the home of the wrong-doers
Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority: their abode will be the Fire: And evil is the home of the wrong-doers
وَلَقَدۡ صَدَقَكُمُ ٱللَّهُ وَعۡدَهُۥۤ إِذۡ تَحُسُّونَهُم بِإِذۡنِهِۦۖ حَتَّىٰۤ إِذَا فَشِلۡتُمۡ وَتَنَـٰزَعۡتُمۡ فِی ٱلۡأَمۡرِ وَعَصَیۡتُم مِّنۢ بَعۡدِ مَاۤ أَرَىٰكُم مَّا تُحِبُّونَۚ مِنكُم مَّن یُرِیدُ ٱلدُّنۡیَا وَمِنكُم مَّن یُرِیدُ ٱلۡءَاخِرَةَۚ ثُمَّ صَرَفَكُمۡ عَنۡهُمۡ لِیَبۡتَلِیَكُمۡۖ وَلَقَدۡ عَفَا عَنكُمۡۗ وَٱللَّهُ ذُو فَضۡلٍ عَلَى ٱلۡمُؤۡمِنِینَ ١٥٢
God fulfilled His promise to you: you were routing them, with His permission, but then you faltered, disputed the order, and disobeyed, once He had brought you within sight of your goal- some of you desire the gains of this world and others desire the world to come- and then He prevented you from [defeating] them as a punishment. He has now forgiven you: God is most gracious to the believers
Indeed Allah was truthful in His Promise to you when you were destroying them (your enemy in the battle of Uhud) with His permission, until when you showed weakness and fell into dispute about the order, and disobeyed (the prophet) after what He showed you (the booty) which you loved. There were some among you who desire this world and some of you who desire the Hereafter. Then He made you flee from them (your enemy) so that He may test you. Surely, He forgave you, and Allah is Gracious to the believers.
And Allah had assuredly made good His promise unto you when ye were extirpating them by His leave, until when ye flagged and ye disagreed about the command and ye disobeyed after He had shewn you that for which ye longed. Of you some desired the World and of you some desired the Hereafter, wherefore He turned you away from them that he might prove; and of a surety He hath pardoned you And Allah is Gracious unto the believers
The promise made to you by God was verified when you destroyed (the foe) by His leave, until you were unmanned and disputed the order, and thus disobeyed (the Apostle) even after He had brought you in sight of (victory) you longed for. Some of you desired this world, and some of you the next. Then He put you to flight before (them) in order to try you. But (now) He has forgiven you, for surely God is kind to the faithful
Allah has indeed kept His word (at the battle of Uhud); you were about to destroy them with the force deriving from the Names of Allah in your essence (B-izniHi). But when Allah showed you that which you love (victory and spoils), you showed weakness and rebelled and quarreled against the command you were given. Some of you were after worldly things (so you abandoned your posts and ran after the spoils) and some of you were after eternal life (so you obeyed the command of the Rasul, persevered and became martyrs). Then Allah turned you back to show you your state. But Allah has forgiven you. Allah is full of bounty for those who believe.
Allah fulfilled His promise to you when you were slaughtering them by His permission. But then you faltered, disputing the command, and disobeyed after He showed you what you love.* Among you are those who want this world and among you are those who want the next World. Then He turned you from them in order to test you — but He has pardoned you. Allah shows favour to the muminun.
Allah certainly fulfilled His promise to you when you were slaying them with His leave, until you lost courage, disputed about the matter, and disobeyed after He showed you what you loved. Some of you desire this world, and some of you desire the Hereafter. Then He turned you away from them so that He might test you. Certainly He has excused you, for Allah is gracious to the faithful
God did indeed fulfill His promise to you when you routed them by His leave, up to (the point) when you lost heart, and disagreed about the order (given to the archers among you not to leave their positions), and disobeyed, after He had brought you within sight of that (victory) for which you were longing. Among you were such as cared for this world, and among you were such as cared for the Hereafter. Then He diverted you from them (the enemy), that He might try you. But He has surely pardoned you: God has grace and bounty for the believers
And certainly Allah had made good His promise to you when you were slaying them to pieces by His leave (in the Battle of Uhud), until, when you became lax and disagreed among yourselves about the (implications of the) order (of the Prophet), and you disobeyed (your leader Abdullah bin Jubair), after He had brought that (victory) which you desired within your sight (He withdrew His help from you). There were some among you who desired the present life and among you were those who desired the life to come. Then He turned you away from (gaining clear victory over) them (- the enemy), that He might reveal your (true) selves. Yet He surely pardoned you. Allah is Gracious to the believers
God has been true in His promise towards you when you blasted them by His leave; until you lost heart, and quarrelled about the matter, and were rebellious, after He had shown you that you longed for. Some of you there are that desire this world, and some of you there are desire the next world. Then He turned you from them, that He might try you; and He has pardoned you; and God is bounteous to the believers
And God fulfilled His promise to you when you defeated them with His permission until you slacked off and disputed in the matter (of war) and you rebelled after He showed you what you loved. Some of you want this world and some of you want the Hereafter. So, He turned you away from (chasing) them to test you, and He has certainly excused you, and God is gracious to the believers.
God indeed fulfilled His promise to give you victory [in the battle of ohud), giving you the upper hand at the beginning. It was you who disobeyed [the order of Commander Mohammad] and started a dispute among yourselves [and left your positions in order to secure your share of the confiscated materials.] Among you, there are those who are in love with this materialistic world and those who care about their Hereafter. Thus you were tried [to find out for yourself who fights for the acquisition of wealth and who fights for the cause of God.] That is how you lost and had to retreat. The Lord, however, forgave you as He is the most gracious to the believers
God indeed fulfilled His promise to you when you, with His permission, were about to annihilate your enemy, until you flinched and began disputing about the orders and did not follow them after He brought you in sight of the spoils that you desired. Among you are some who pursue the present and some who pursue the hereafter. Then He diverted you from your enemies in order to challenge you, but He forgave you, for God is full of grace to those who believe
And very truly Allah fulfilled His promise to you as you decimated them by His leave, until when you faltered and disagreed with each other about the matter and disobeyed after He had shown you what you love: of you is one who wants the Earlier (Life), and of you is one who wants the Hereafter. Then He turned you away from them to test you. But very truly He has pardoned you, for Allah is Gracious towards the believers.
God has truly kept His promise, when ye knocked them senseless by His permission, until ye showed cowardice, and wrangled, and rebelled, after he had shown you what ye loved. Amongst you are those who love this world, and amongst you are those who love the next. Then He turned you away from them to try you; but He has pardoned you, for God is Lord of grace unto believers,
And indeed Allah has proved true His promise to you, when you used to slay the disbelievers by His command; until the time you people lost courage and disputed about the order and disobeyed after Allah had shown you what pleases you; some of you desired the world, and some of you desired the Hereafter; thereafter He turned you away from them in order to test you; and undoubtedly He has forgiven you; and Allah is Most Munificent towards the Muslims
And indeed Allah has made true His promise to you as you harvested them down by His leave until when you got defeated in your heart and you disagreed about the affair and you disobeyed after that He showed you that which you love. Among you are those who seek this world and among you are those who seek the hereafter. Then He turned you back from them so that He may try you. He has indeed pardoned you and Allah is Lord of bounty unto the believers.
God had already made good unto you his promise, when ye destroyed them by his permission, until ye became faint-hearted and disputed concerning the command of the apostle, and were rebellious; after God had shewn you what ye desired. Some of you chose this present world, and others of you chose the world to come. Then he turned you to flight from before them, that he might make trial of you: -- But he hath now pardoned you; for God is indued with beneficence towards the faithful;
Allah has truly kept His promise, when you routed them by His permission, until you showed cowardice, and wrangled, and rebelled, after He had shown you what you loved (booty). Amongst you are those who love this world, and amongst you are those who love
Allah has been true in His promise towards you when you routed them by His leave, until you lost heart, and quarreled about the matter, and disobeyed, afterHe had shown you that which you loved. Some among you wanted the world, and some among you wanted the Everlasting Life. Then He made you turn away from them in order to test you. But He has forgiven you, for Allah is Bounteous to the believers
Already had God made good to you His promise, when by His permission ye destroyed your foes, until your courage failed you, and ye disputed about the order, and disobeyed, after that the Prophet had brought you within view of that for which ye longed. Some of you were for this world, and some for the next. Then, in order to make trial of you, He turned you to flight from them, - yet hath He now forgiven you; for all-bounteous is God to the faithful
And indeed, Allah did fulfill to you His promise when you are annihilating them under His permission; until when you lost courage and fell to disputing about the order, and you disobeyed after what He showed you which you cherish. Amongst you (is) that who desires this world and amongst you (is) that who desires the Hereafter. Then He separated you from them so that He may assess you. And certainly He forgave you. And Allah is (Full) of Grace to the Believers
And, certainly, God was sincere to you in His promise when you blasted the enemy with His permission until you lost heart and you contended with one another about the command and you rebelled after He caused you to see what you longed for in the spoils of war. Among you are some who want the present and among you are some who want the world to come. Again, He turned you away from them that He test you and, certainly, He pardoned you. And God is Possessor of Grace for the ones who believe.
Certainly, Allah fulfilled His promise to you. With His permission, you were about to subdue (your enemy). You faltered and began to argue about the order [to fight]. You disobeyed the order after He had shown you that [victory] which you would love. Some of you desired this world. Some of you desired the hereafter. He diverted you from (your foes) so that He may test you. Certainly, He has forgiven you. Allah is gracious to the believers.
Allah did indeed fulfill His promise to you when ye with His permission were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you But He forgave you: For Allah is full of grace to those who believe.
Allah surely fulfilled His promise (of succour) when you were slaying them by His leave until the moment when you flagged and quarrelled among yourselves about the matter, and acted against the order of (the Prophet). Soon He showed you what you had intensely desired - for some among you sought this world and some of you sought the Next. Thereupon, in order to put you to a test He turned you away from your foes. Still He pardoned you after that for Allah is Bounteous to those who believe
And Allah certainly made good His promise to you when you slew them by His permission, until you became weak-hearted and disputed about the affair and disobeyed after He had shown you that which you loved. Of you were some who desired this world, and of you were some who desired the Hereafter. Then He turned you away from them that He might try you; and He has indeed pardoned you. And Allah is Gracious to the believers
And Allah fulfilled His promise to you when you destroyed them with His permission, until when you became weak hearted and disputed about the affair and disobeyed after He had shown you that which you loved (booty at battle of Uhad). Among you is one who intends (to receive the benefit in) the world and among you is one who intends (to receive the benefit in) the hereafter. Then He turned you away from them that He might test you and He has pardoned you and Allah is Gracious to the believers.
And Allah did certainly fulfill His promise when you were routing them at His Command, until you flagged and you raised a dispute about the order and you disobeyed after He gave you some glimpse of what you love. Among you are some that desire this world and some that desire the Hereafter. Then He turned you away from them in order to test you. And He did forgive you. And Allah has favours to showser upon those who believe.
Surely, Allah fulfilled His promise to you when you were killing them by His command until you showed cowardice and you started disputing about the command (of the Messenger [blessings and peace be upon him]) and later disobeyed (him), whereas Allah had brought that victory in your sight which you coveted. Amongst you were some who desired the gains of this world, and some others who sought reward in the Hereafter. Then He turned you back from them (dominated) so that He tests you. (Later, however,) He pardoned you and Allah is Most Gracious to the believers
And God has fulfilled His promise to you, that you would overwhelm them by His leave; but then you failed and disputed in the matter and disobeyed after He showed you what you had sought. Some of you want this world, and some of you want the Hereafter. Then He let you retreat from them that He may test you; and He has pardoned you. God is with great favour over the believers
And God has fulfilled His promise to you, that you would overwhelm them with His permission; but then you failed and disputed in the matter and disobeyed after He showed you what you had sought. Some of you want this world, and some of you want the Hereafter. Then He let you retreat from them that He may test you; and He has pardoned you. God is with great grace over the believers.
And God has fulfilled His promise to you, that you would overwhelm them with His permission; but then you failed and disputed in the matter and disobeyed after He showed you what you had sought. Some of you want this world, and some of you want the Hereafter. Then He let you retreat from them that He may test you; and He has pardoned you. God is with great grace over the believers.
And God had been (E) truthful to you (in) His promise to you when you killed/uprooted them with His permission, until you weakened and became cowardly/failed and you disputed in the matter/affair, and you disobeyed from after what He showed you what you love/like, from you who want the present world and from you who want the end (other life), then He diverted you from them, to test you and He had (E) forgiven on you, and God (is owner) of grace on the believers
AND, INDEED, God made good His promise unto you when, by His leave, you were about to destroy your foes - until the moment when you lost heart and acted contrary to the [Prophet's] command, and disobeyed after He had brought you within view of that [victory] for which you were longing. There were among you such as cared for this world [alone], just as there were among you such as cared for the life to come: whereupon, in order that He might put you to a test, He prevented you from defeating your foes. But now He has effaced your sin: for God is limitless in His bounty unto the believers
And indeed Allah has already sincerely (made good) His promise (Literally: was truly sincere in His promise) to you as you overwhelmed them by His permission until you were disheartened and contended together about the Command (i.e. the Command of Allah) and disobeyed (i.e. disobeyed the Messenger) even after He had shown you what you love (The reference is to the Battle of 'Uhud when the archers deserted their posts to share in the spoils). Some of you (there were) who would have the present (life) (Literally: the lowly (life), i.e., life of this world) and some of you (there were) who would have the Hereafter. Thereafter He has made you turn about away from them, that he may try you. And He has already been clement towards you; and Allah is The Owner of Grace upon the believers
Allah verily made good His promise unto you when ye routed them by His leave, until (the moment) when your courage failed you, and ye disagreed about the order and ye disobeyed, after He had shown you that for which ye long. Some of you desired the world, and some of you desired the Hereafter. Therefore He made you flee from them, that He might try you. Yet now He hath forgiven you. Allah is a Lord of Kindness to believers
God certainly fulfilled His promise to you when you were fighting the unbelievers, by His permission. Even after We showed you what you wanted, you began to lose courage, started quarreling with each other, and disobeyed God's orders. Some of you want worldly gains and others of you want rewards in the hereafter. Then He let you face defeat in order to test you. However, He forgave you. God is Gracious to the believers
Allah has surely fulfilled His promise to you when you, with His will, were killing them off, until you showed weakness and disputed in the matter and disobeyed after He had shown you what you liked. Among you there were some who were seeking the mundane, and among you there were others who were seeking the Hereafter. After that, He reversed your position against them, so that He may test you. Of course, He has forgiven you. Allah is All-Gracious to the believers
Verily, Allâh did fulfill His promise to you when you were exterminating your enemy by His Permission until the moment when you lost your courage, disputing over the order and disobeying after He had shown you that which you loved. Among you are some who desire this ‘worldly life’, and some who desire the ‘Hereafter’. Thus, He made you fall back so that He might test you. He has certainly forgiven you. Allâh is Full of Grace to the Monotheistic Believers.
Allah had certainly made good on His promise to you. (Initially), it was you who routed them by His will, until you lost heart and began to dispute (and defy) the order (of the messenger). You violated (the order) as soon as He displayed to you that which you (longed for and) loved _ (the spoils of war). Among you are some who, covet (the benefits and pleasures of) this world, and among you are others who desire the (benefits of the) afterlife. Thus, in order to put you through a test, He diverted you from your foe. He has, in fact (already) forgiven you. Allah is most Gracious to the believers
Verily Allâh did fulfill His promise to you when you were, by His will, exterminating your enemy until the moment when you lost your courage, disputing over the order and disobeying after Allâh had shown you what you aimed to have. Among you are some who desire this worldly life, and other who desire the Hereafter, so He made you fall back so that He might test you. He has certainly forgiven you. And Allâh is Most Gracious to the Monotheistic Believers of the unfeigned faith.
Allah has kept His promise to you as was shown in putting your enemy to rout, Allah permitting, until you began to falter by reason of opposing arguments. Some were in favour of obeying the Prophet's command and maintaining their posts and the others against his command, running after booty, at a time when the Prophet was about to make the victory. Among you are those who are concerned only with the interests and pleasures of life below and its mundane things, and others whose main concern is Allah’s grace Hereafter. Then did Allah distract your minds and your attention and made you draw off from the battle field to test your true inclination and He afforded you forgiveness. Allah’s bounty abounds in those whose hearts have been impressed with the image of religious and spiritual virtues
Allah fulfilled His promise of help, so you defeated them, then you lost courage, argued about the order you had been given and disobeyed, even after He had shown you what you desired – the fact is that some of you long for the world, whilst others among you long for the Hereafter – and then He saved you from them in order to test you further. Now He has pardoned you. Allah is Gracious to the believers.
Indeed, Allah fulfilled His promise to you when you ˹initially˺ swept them away by His Will, then your courage weakened and you disputed about the command and disobeyed, after Allah had brought victory within your reach. Some of you were after worldly gain while others desired a heavenly reward. He denied you victory over them as a test, yet He has pardoned you. And Allah is Gracious to the believers.
And Allah already made His promise come true for you when you rooted them by His permission, until you weakened and argued about the matter and disobeyed after He showed you what you loved - among you are those who want the world and among you are those who want the hereafter; then He turned you away from them in order to test you, and He has already forgiven you, and Allah is full of generosity for the believers.
Surely God fulfilled His pledge to you when, by His leave, you defeated them. But afterwards your courage failed you; discord reigned among you and you disobeyed the Apostle after he had brought you within sight of what you wished for. Some among you wanted this world; and some wanted the world to come. He allowed you to be defeated in order to test you. But now He has pardoned you, for God is gracious to the faithful
GOD has fulfilled His promise to you, and you defeated them by His leave. But then you wavered, disputed among yourselves, and disobeyed after He had shown you (the victory) you had longed for. But then, some of you became distracted by the spoils of this world, while others were rightly concerned with the Hereafter. He then diverted you from them to test you. He has pardoned you. GOD showers the believers with His grace.
God has fulfilled His promise to you when you, with His permission, were about to destroy your enemy. He showed you what you love, and then you failed, disputed and disobeyed. Some of you long for this world, and others long for the life to come. Then, in order that He might put you to a test, He kept you from winning. Then, later He pardoned you. God is gracious towards the believers.
God had fulfilled His promise to you when you, with His permission, were about to destroy your enemy. He showed you what you love, and then you failed, disputed, and disobeyed. Some of you long for this world, and others long for life to come. Then, in order that He might put you to the test, He kept you from winning. Then, later He pardoned you. God is gracious towards the believers.
Allah has truly confirmed His promise to you, when you massively killed them with His permission; until when you failed, and conflicted in the matter, and disobeyed after He had shown you what you love. From you whoever wants the Dunya (this world), and from you whoever wants the hereafter. Then He diverted you away about them, to try you; and already He pardoned you. And Allah is the possessor of a bounty upon the believers.
And indeed Allah fulfilled His promise to you (in the first stage) when, with His leave, you slew them until when you became weak-hearted and disputed about the matter, and you disobeyed after that He showed you that which you loved. Some of you desire the world and some of you desire the Hereafter. Then He turned you away from them (the disbelievers) so He might try you. And He has certainly forgiven you; and Allah is gracious to the believers
God fulfilled to you His promise when, by His leave, you were about to destroy them. But then you lost heart and disagreed with one another concerning [the Prophet's command] and diso- beyed after God had brought you within view of that for which you were longing. Some of you cared only for this world and some cared for the life to come. Then He turned you away from them so that He may put you to a test. But now He has forgiven you, for God is gracious to the believers.
Allah made good His promise to you when you routed them by His leave. But then you wavered, disputed among yourselves, and disobeyed after He had shown you the victory you wanted. You were winning the battle of Uhud, but then some of you were distracted by the spoils of the world, while others were concerned with the Hereafter. You disengaged from the enemy and were tested according to His Law. When you mended, Allah pardoned you. Allah is full of Grace for the true believers
And certainly Allah made good to you His promise when you slew them by His permission, until when you became weak-hearted and disputed about the affair and disobeyed after He had shown you that which you loved; of you were some who desired this world and of you were some who desired the hereafter; then He turned you away from them that He might try you; and He has certainly pardoned you, and Allah is Gracious to the believers
And ALLAH had surely made good to you HIS promise when you were slaying and destroying them by HIS leave, until, when your courage failed you and you disputed among yourselves concerning the order and you disobeyed, after HE had shown you that which you love, HE withdrew HIS help. Among you were those who desired the present world, and among you were those who desired the Hereafter. Then HE turned you away from them, that HE might try you - and HE has surely pardoned you, and ALLAH is Gracious to the believers
And God certainly was true to His Promise to you when you were eradicating them by His Leave, until the moment you lost heart, and quarreled with one another about the matter, and disobeyed, after He had showed you that which you loved. Among you are those who desire this world, and among you are those who desire the Hereafter. Then He turned you from them, to test you, and He certainly pardoned you—God is Possessed of Bounty for the believers
And Allah did indeed fulfill His promise to you, when you, with His permission were about to destroy your enemy— Until you hesitated and fell to disputing about the order, and disobeyed it after He brought you in sight (of the things won over in the war) which you love. Among you are some who desire this world and some that desire the Hereafter. He diverted you from your enemies in order to test you. Yet surely, He forgave you: And Allah is full of Grace to those who believe
God fulfilled His promise to you when, by His permission, you were on the verge of defeating them. But you faltered, disputed, and disobeyed after He had shown you what you longed for. Some of you sought the worldly life, while others sought the Hereafter. Then He diverted you from them to test you. But He has since pardoned you. God is gracious to the believers.
God has fulfilled His promise to you, and you defeated them by His leave; until when you faltered, and disputed the command, and disobeyed after He had shown you what you like. Some of you want this world, and some of you want the next. Then He turned you away from them, to test you; but He pardoned you. God is Gracious towards the believers
And Allah had certainly fulfilled His promise to you when you were killing the enemy by His permission until [the time] when you lost courage and fell to disputing about the order [given by the Prophet] and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then he turned you back from them [defeated] that He might test you. And He has already forgiven you, and Allah is the possessor of bounty for the believers
And surely, certainly God spoke truth in His promise to you, when you routed them with His permission, until when you showed cowardice, and quarrelled about the matter, and rebelled, after He had shown you what you love. Among you are those who love the world, and among you are those who love the hereafter. Then He turned you away from them to try you; and surely, certainly He has pardoned you, and God is a possessor of grace upon the believers,
God did indeed fulfil His promise to you when ye with His permission Were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Amo ng you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: For God is full of grace to those who believe
Allah did indeed fulfil His promise to you when ye with His permission Were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: For Allah is full of grace to those who believe
۞ إِذۡ تُصۡعِدُونَ وَلَا تَلۡوُۥنَ عَلَىٰۤ أَحَدࣲ وَٱلرَّسُولُ یَدۡعُوكُمۡ فِیۤ أُخۡرَىٰكُمۡ فَأَثَـٰبَكُمۡ غَمَّۢا بِغَمࣲّ لِّكَیۡلَا تَحۡزَنُوا۟ عَلَىٰ مَا فَاتَكُمۡ وَلَا مَاۤ أَصَـٰبَكُمۡۗ وَٱللَّهُ خَبِیرُۢ بِمَا تَعۡمَلُونَ ١٥٣
You fled without looking back while the Messenger was calling out to you from behind, and God rewarded you with sorrow for sorrow. [He has now forgiven you] so that you may not grieve for what you missed or for what happened to you. God is well aware of everything you do
(Remember) when you were running away (flee to hills) without even looking a glace at anyone, and the Messenger (Muhammad) was calling you back in your rear. Allah gave you grief for grief (to teach lesson) so that you may neither grief over what you escaped, nor on (misfortune) which had befallen you. Allah is Well-Aware of what you do.
And recall what time ye were running off and would not look back on any one, albeit the apostle In your rear was calling unto you. Wherefore He caused sorrow to overtake you for sorrow. that ye might not grieve for that which ye might lose nor for that which might befall you. And Allah is Aware of that which ye Work
Remember, as you were rushing up (the hill) without turning back to look, though the Prophet was calling you from the rear, He requited you with anguish for an anguish that you do not fret for missed opportunity and what befell you, for God is aware of all that you do
Remember when the Rasul was calling you from behind, but you fled without looking at anyone. So Allah reprimanded you with distress upon distress, so that you don’t grieve over your losses or remain with that which befell you (victory and spoils had escaped you and you had fallen into a state of shame). Allah, as the creator of your actions, is well aware of all things.
Remember when you were scrambling up the slope, refusing to turn back for anyone, and the Messenger was calling to you from the rear. Allah rewarded you with one distress in return for another so you would not feel grief for what escaped you or what assailed you. Allah is aware of what you do.
When you were fleeing without paying any attention to anyone, while the Apostle was calling you from your rear, He requited you with grief upon grief, so that you may not grieve for what you lose nor for what befalls you, and Allah is well aware of what you do
When you were running off (from the battlefield), paying no heed to anyone, and at your rear the Messenger was calling out to you (to stay in the battle), then God requited you with grief after grief so that you might not grieve either for what escaped you, or for what befell you. God is fully aware of all that you do
When you were going hard and far (in pursuit of the enemy in the Battle of Uhud) and you would not cast even a side-glance at and wait for anyone while the Messenger was calling out to you from your rear (to come back). So He gave you greater sorrow (which proved unreal later on) in place of the sorrow (you had already) in order that you should not grieve over what you had missed (of clear victory) nor over what befell you (of the hardships). And Allah is Well-Aware of what you do
When you were going up, not twisting about for anyone, and the Messenger was calling you in your rear; so He rewarded you with grief on grief that you might not sorrow for what escaped you neither for what smote you; and God is aware of the things you do
(Remember) when you were climbing up (the hillside) and not paying attention to anyone, and the messenger was calling you from behind you. So, He gave you sorrow upon sorrow, so that you do not feel sad over what you lose or what inflicts you. God is well aware of what you do.
You were so afraid that your only concern was to flee, by climbing the mountain, without paying any attention to the Prophet who was calling you back. God then made you to worry about so many things [such as the possibility of your town being destroyed by the victorious army (outnumbering the population of the town), the loss of your fighting companions, the rumor of the death of the Prophet, etc.] so that you may learn a lesson and not to grieve for a loss in the future. Know that God is fully aware of what you are doing
Behold, you were climbing up the high ground, without even casting a side-glance at anyone, and the messenger in your rear was calling you back. There, God gave you one distress after another, to teach you not to grieve over the spoils that missed you, and for the ill that had befallen you, for God is well aware of all that you do
Recall climbingpl and not looking back for anyone, with the Messenger calling you from your rear. Then He repaid you with sorrow on account of the sorrow (you caused the prophet) so that you would not grieve over what you missed or for what befell you. For Allah is All-Aware of what you do.
when ye went up and looked not round upon any one, although the Apostle was calling you from your rear. Therefore did God reward you with trouble on trouble that ye should not grieve after what ye had missed, nor for what befel you, for God is well aware of what ye do
When you were leaving, unconcerned without turning to look back at anyone, and from another group Our Noble Messenger was calling you (to fight); so He gave you sorrow in lieu of sorrow, and then forgave you so that you do not grieve over what has been lost or over the calamity that befell you; and Allah is Well Aware of what you do
As you climb up the mountain and no one paid heed to no one while the messenger was calling you from your rear so He rewarded you distress for distress so that you may not grieve over that which you missed nor over that which has happened to you and Allah is All-acquainted with all that you do.
when ye went up as ye fled, and looked not back on any; while the apostle called you, in the uttermost part of you. Therefore God rewarded you with affliction on affliction, that ye be not grieved hereafter for the spoils which ye fail of, nor for that which befalleth you; for God is well acquainted with whatever ye do
And when you climbed (the hill) and looked not round upon any one, although the Messenger was calling you from your rear. Therefore did Allah reward you with trouble on trouble that you should not grieve after what you had missed, nor for what befell you
And when you were going up, and paid no heed for anyone, and the Messenger was calling you from behind; so He rewarded you with grief upon grief that you might not sorrow for what escaped you neither for what smote you. And Allah is Aware of what you do
When ye came up the height and took no heed of any one, while the Prophet in your rear was calling you to the fight! God hath rewarded you with trouble upon trouble, that ye might learn not to be chagrined at your loss of booty, or at what befel you! God is acquainted with your actions
When you are climbing (the high ground) and do not look behind to any one, and the Messenger calls you to (the band of enemy on) your rear, so He gave you the result: distress after distress, so that you may not grieve over what escaped you and not (grieve over) what befell you. And Allah is Well-Aware of what you do
When you mount up, not attentive to anyone and the Messenger calls you from your rear, then, He repaid you, lament for lament, so that you neither feel remorse for what slipped away from you, nor for what lit on you. And God is Aware of what you do.
Recall the time you fled. You paid no heed to anyone. The messenger was calling you from the rear. (Allah) exchanged one sorrow for another sorrow so that you would not grieve over what you lost or at what happened to you. Allah is all-aware of what you do.
Behold! ye were climbing up the high ground, without even casting a side glance at any one, and the Messenger in your rear was calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For Allah is well aware of all that ye do.
Recall when you were fleeing without casting even a side glance at anyone, and the Messenger was calling out to you from the rear. Then Allah requited you by inflicting grief after grief upon you so as to instruct you neither to grieve for the losses you might suffer nor for the afflictions that might befall you. Allah knows all that you do
When you went away far, and paid no heed to anyone, and the Messenger was calling you in your rear. So He gave you (another) grief for (your) first grief that you might not grieve at what escaped you, nor (at) what befell you. And Allah is Aware of what you do
(Remember) when you were climbing up (the hill) and were paying no heed to anyone, and the messenger was calling you from behind you, then (at that time, it was Allah Who) rewarded you with distress upon distress. (This information is being given so) that you might not grieve at what you missed nor at what befell you, and (know, that) Allah is informed of (all) that you do.
That time when you were fleeing without looking back at any one, and the Messenger in your rear was calling you back! HE (Allah) did then inflict you with one sorrow after another so that you do not grieve for that which you lost and for that which befell you. And Allah is well aware of all that you do
When you were running away (in panic) and did not look back at anyone, and the Messenger (blessings and peace be upon him) was calling you out (standing) amongst the party that were (steadfast) in your rear. Then He inflicted upon you sorrows one after the other (for admonition and training) so that you might not grieve over what you had lost and the calamity that had befallen you. And Allah is Well Aware of your works
For you were climbing to the high ground and would not even glance towards anyone, and the messenger was calling to you from behind. Therefore He gave you worry to replace your worry, so that you would not have sadness by what has passed you, or for what afflicted you, and God is Expert over what you do
For you were ascending to the high ground and would not even glance towards anyone, and the messenger was calling to you from behind. Therefore He gave you worry to replace your worry, so that you would not have sadness by what has passed you, or for what afflicted you, and God is Expert over what you do.
For you were ascending to the high ground and would not even glance towards anyone, and the messenger was calling to you from behind. Therefore He gave you worry to replace your worry, so that you would not have sadness by what has passed you, or for what afflicted you, and God is Expert over what you do.
When you ascend/have hardship and do not wait/stop on anyone, and the messenger calls you in your end/back , so you were flooded/rewarded grief/depression with a grief/depression, so that you not be saddened on what passed/missed you permanently, and nor what struck you, and God (is) expert/experienced with what you make/do
[Remember the time] when you fled, paying no heed to anyone, while at your rear the Apostle was calling out to you - wherefore He requited you with woe in return for [the Apostle's] woe, so that you should not grieve [merely] over what had escaped you, nor over what had befallen you: for God is aware of all that you do
As you were mounting and did not twist about for anyone, and the Messenger was calling you in your rear, so He requited you with suffering for suffering that you might not grieve for whatever eluded you nor for what afflicted you; and Allah is Ever-Cognizant of whatever you do
When ye climbed (the hill) and paid no heed to anyone, while the messenger, in your rear, was calling you (to fight). Therefor He rewarded you grief for (his) grief, that (He might teach) you not to sorrow either for that which ye missed or for that which befell you. Allah is Informed of what ye do
(Believers remember) when you were fleeing without even glancing to either side even though the Messengers were calling you back, God made you suffer sorrow upon sorrow to make you forget your grief of what you had lost and the injuries you had suffered. God is Well-Aware of what you do
When you were going away, not even turning to look at anyone, and the Messenger was calling you from behind you. He awarded you sorrow for sorrow, so that you should not grieve (in future) over what you lost, or for what you suffered. Allah is All-Aware of what you do
Behold! You climbed up the high ground without even looking aside at anyone while the ‘Messenger’ was calling you from behind. Thus, Allâh repaid you with sorrow upon sorrow so that you might not mourn over what you had lost and the injuries you had suffered. Allâh is Well Acquainted with all that you do.
As you (fled and) ran (up the hill) in panic without even looking back at any one, the messenger stood there behind you calling you back. Then, He let you undergo one setback after another, so you would not grieve over what eluded you, nor over the adversity that afflicted you. Allah is well Aware of all you do
Behold! You climbed up the high ground without even looking aside at anyone while the Messenger was calling you from behind. So Allâh repaid you with sorrow upon sorrow so that you might not mourn over what you had lost and the injuries you had suffered. And Allâh is Well Acquainted with whatsoever you do.
You forced your way up the hill paying attention to no one while the Prophet in the rear convoked you to come to fight. There, did Allah requite you with grief, upon grief, for being balked of your booty and for fleeing in the face of danger, so that you would learn not to grieve for what you miss nor to despair for what befalls you. Allah is 'Alimun of all that you d
Remember how you fled uphill in panic without concern for anyone, yet the Messenger was calling you from behind; so He gave you a lot of anguish so that afterwards you don’t grieve over your loss and sufferings. Allah is aware of what you did
˹Remember˺ when you were running far away ˹in panic˺—not looking at anyone—while the Messenger was calling to you from behind! So Allah rewarded your disobedience with distress upon distress. Now, do not grieve over the victory you were denied or the injury you suffered. And Allah is All-Aware of what you do.
When you ascended and did not stop for anybody whilst the messenger called you from behind you, and additional grieve afflicted you so that you would not worry about what had escaped you nor about what had befallen you, and Allah knows what you do.
Remember how you fled in panic while the Apostle at your rear was calling out to you. Therefore He paid you back with tribulation for every vexation, that you might not grieve for what you missed or what befell you. God is cognizant of what you did
Recall that you rushed (after the spoils), paying no attention to anyone, even when the messenger was calling from behind you. Consequently, He substituted one misery for another, that you may not grieve over anything you had missed, or agonize over any hardship you had suffered. GOD is Cognizant of everything you do.
As you fled up [the mountain], not listening to anyone, even as the Messenger was calling out to you from behind, God afflicted you with sorrow upon sorrow. [God has now forgiven you] so that you would not grieve over what you missed or what happened to you. God is well aware of what you do.
As you fled up [the mountain], not listening to anyone, even as the Messenger was calling out to you from behind, God afflicted you with sorrow upon sorrow. [God has now forgiven you] so that you would not grieve over what you missed or what happened to you. God is well aware of what you do.
When you were running uphill, and not casting a glance for anyone, and the Messenger was calling in behind you. So He rewarded you by sorrow with sorrow, in order to not grieve over what has left you, nor for what inflicted you. And Allah is with what you are working, Expert.
(Remember) when you were climbing (the hillside) and paid no heed to any one, while the Messenger was calling you from your rear, so He inflicted you with grief on grief that you might not be sorry for what escaped you and neither for what befell you; and Allah is well aware of what you do
[Remember] when you ran away, up into the mountain, paying no heed to anyone, while the Messenger was at your rear calling out to you. Therefore, He rewarded you with sorrow after sorrow so that you may not grieve over what has escaped you, nor over what had befallen you. God is aware of all that you do.
You were climbing up the hill without looking around and the Messenger was calling you. You suffered according to Allah's Law of Requital. Grieve not about the loss and hardship you have suffered. Allah's Law has adequate provision to nullify the effects of your misgivings. Allah is Informed of all your actions
When you ran off precipitately and did not wait for any one, and the Messenger was calling you from your rear, so He gave you another sorrow instead of (your) sorrow, so that you might not grieve at what had escaped you, nor (at) what befell you; and Allah is aware of what you do
When you were running away and looked not back at anyone while the Messenger was calling you, in your rear, then HE gave you one sorrow after another sorrow, that you might not grieve for what escaped you nor for what befell you. And ALLAH is quite Aware of what you do
when you were climbing, casting a glance to no one, while the Messenger was calling you from your rear. So He recompensed you with sorrow upon sorrow, that you may not grieve over what escaped you or what befell you. And God is Aware of whatsoever you do
And (remember) when you were climbing up the high ground, without even taking a side look at anyone, and from behind, the Messenger (the Prophet) from the rear was calling you back. There did Allah give you one sorrow after another as a repayment to teach you (how) not to feel sad about (the things won in war) that you had not received; And for (the ill) that had come upon you. For Allah is All Aware (Khabeer) of all that you do
When you were fleeing, without looking back, while the Messenger was calling you from behind, He inflicted upon you one distress after another, so you would not grieve over what you missed or what befell you. God is fully aware of what you do.
Remember when you fled, not caring for anyone, even though the Messenger was calling you from your rear. Then He repaid you with sorrow upon sorrow, so that you would not grieve over what you missed, or for what afflicted you. God is Informed of what you do
[Remember] when you [fled and] climbed [the mountain] without looking aside at anyone while the Messenger was calling you from behind. So Allah repaid you with distress upon distress so you would not grieve for that which had escaped you [of victory and spoils of war] or [for] that which had befallen you [of injury and death]. And Allah is [fully] Acquainted with what you do
When you went up and looked not round upon anyone, and the messenger was calling you from your rear. So He rewarded you with grief upon grief that you not grieve over what has escaped you nor what befell you. And God is aware of what you do.
Behold! ye were climbing up the high ground, without even casting a side glance at any one, and the Apostle in your rear was calling you back. There did God give you one distress after another by way of requital, to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For God is well aware of all that ye do
Behold! ye were climbing up the high ground, without even casting a side glance at any one, and the Messenger in your rear was calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For Allah is well aware of all that ye do
ثُمَّ أَنزَلَ عَلَیۡكُم مِّنۢ بَعۡدِ ٱلۡغَمِّ أَمَنَةࣰ نُّعَاسࣰا یَغۡشَىٰ طَاۤىِٕفَةࣰ مِّنكُمۡۖ وَطَاۤىِٕفَةࣱ قَدۡ أَهَمَّتۡهُمۡ أَنفُسُهُمۡ یَظُنُّونَ بِٱللَّهِ غَیۡرَ ٱلۡحَقِّ ظَنَّ ٱلۡجَـٰهِلِیَّةِۖ یَقُولُونَ هَل لَّنَا مِنَ ٱلۡأَمۡرِ مِن شَیۡءࣲۗ قُلۡ إِنَّ ٱلۡأَمۡرَ كُلَّهُۥ لِلَّهِۗ یُخۡفُونَ فِیۤ أَنفُسِهِم مَّا لَا یُبۡدُونَ لَكَۖ یَقُولُونَ لَوۡ كَانَ لَنَا مِنَ ٱلۡأَمۡرِ شَیۡءࣱ مَّا قُتِلۡنَا هَـٰهُنَاۗ قُل لَّوۡ كُنتُمۡ فِی بُیُوتِكُمۡ لَبَرَزَ ٱلَّذِینَ كُتِبَ عَلَیۡهِمُ ٱلۡقَتۡلُ إِلَىٰ مَضَاجِعِهِمۡۖ وَلِیَبۡتَلِیَ ٱللَّهُ مَا فِی صُدُورِكُمۡ وَلِیُمَحِّصَ مَا فِی قُلُوبِكُمۡۚ وَٱللَّهُ عَلِیمُۢ بِذَاتِ ٱلصُّدُورِ ١٥٤
After sorrow, He caused calm to descend upon you, a sleep that overtook some of you. Another group, caring only for themselves, entertained false thoughts about God, thoughts more appropriate to pagan ignorance, and said, ‘Do we get a say in any of this?’ [Prophet], tell them, ‘Everything to do with this affair is in God’s hands.’ They conceal in their hearts things they will not reveal to you. They say, ‘If we had had our say in this, none of us would have been killed here.’ Tell them, ‘Even if you had resolved to stay at home, those who were destined to be killed would still have gone out to meet their deaths.’ God did this in order to test everything within you and in order to prove what is in your hearts. God knows your innermost thoughts very well
Then after this grief, He sent upon you an inner peace. Slumber overtook a group of you. Another group was concerned about themselves (on how to save themselves, ignoring the others and the prophet) and thought wrongly of Allah, thought of the (days of) ignorance. They said: “Is there anything for us in the affair?” Say (O Muhammad): “Indeed all the affairs are for Allah.” They hide within themselves (in mind) what they did not reveal to you, saying: “If there was anything for us in the affair, none of us would have been killed here.” Say (to them): “Even if you had remained in your houses, those for whom death were destined would have gone forth to the place of their death. But it was the test of Allah what was in your hearts, and to purify what was in your hearts (sins). Allah is All-Knower of what is in the hearts.”
Then, after sorrow, He sent down unto you a security-- slumber coming over a section of you; While anot her section, concerned about themselves, bethought of Allah unjustly: the thought of paganism. They said: have we aught at all of the affair? Say thou: the affair is wholly Allah's. They hide within themselves that which they disclose not unto thee, saying: had we aught of the affair, we would not have been slain here. Say thou: had ye stayed in your houses, even then those decreed to be slain would surely have gone forth to their places of slaughter; and this happened in order that he might prove that which was in your breasts, and purge that which was in your hearts; and Allah is Knower of that which is in the breasts
Then after affliction He Sent you a drowsiness as comes after security, overwhelming some among you, and making some anxious for themselves, and made them think thoughts of pagan ignorance; and they said: "Have we a say in any affair?" Say: "All affairs rest with God." They hide in their hearts what they do not disclose to you. They say: "If we had a say in the affair we would not have been killed in this place." Tell them: "Even had you stayed at home, those of you who were ordained to fight would have gone to their place of (eternal) rest. God had to try them to bring out what they concealed in their breasts, and to bring out the secrets of their hearts, for God knows your innermost thoughts
Then He revealed a sense of security to calm you after your distress. One group (the hypocrites and the two-faced) were worried about themselves (their interest). With ignorant assumptions they thought, “Did we have a say in this decision?” Say, “The judgment – decision – belongs completely to Allah!” They concealed within themselves what they didn’t disclose. They said, “If we had a say in this decision we would not have been killed here.” Say, “Even if you had stayed in your homes, those for whom death was written (programmed) would have, in any case, walked out of their homes and gone to the place of their death. Allah made you experience this to show you what is inside you (by outwardly revealing that which you conceal) and cleanse you from false ideas. Allah knows what is inside you, for the essence of your heart comprises His Names”.
Then He sent down to you, after the distress, security, restful sleep overtaking a group of you, whereas another group became prey to anxious thoughts, thinking other than the truth about Allah — thoughts belonging to the Time of Ignorance — saying, ´Do we have any say in the affair at all?´ Say, ´The affair belongs entirely to Allah.´ They are concealing within themselves things which they do not disclose to you, saying, ´If we had only had a say in the affair, none of us would have been killed here in this place.´ Say, ´Even if you had been inside your homes, those people for whom being killed was decreed would have gone out to their place of death.´ So that Allah might test what is in your breasts and purge what is in your hearts. Allah knows all that your hearts contain.
Then He sent down to you safety after grief —a drowsiness that came over a group of you— while another group, anxious only about themselves, entertained false notions about Allah, notions of [pagan] ignorance. They say, ‘Do we have any role in the matter?’ Say, ‘Indeed the matter belongs totally to Allah.’ They hide in their hearts what they do not disclose to you. They say, ‘Had we any role in the matter, we would not have been slain here.’ Say, ‘Even if you had remained in your houses, those destined to be slain would have set out toward the places where they were laid to rest, so that Allah may test what is in your breasts, and that He may purge what is in your hearts, and Allah knows best what is in the breasts.’
Then, after grief, He sent down peace and security for you: a slumber overtook some of you; and some, being concerned (merely) about themselves, were entertaining false notions about God – notions of (the pre-Islamic) Ignorance – and saying: "Do we have any part in the authority (in the decision-making)?" Say (to them, O Messenger): "The authority rests with God exclusively." Indeed, they concealed within themselves what they would not reveal to you, and were saying (among themselves): "If only we had had a part in the authority (in the decision-making), we would not have been killed here." Say (O Messenger): "Even if you had been in your houses, those for whom killing had been ordained would indeed have gone forth to the places where they were to lie (in death)." (All of this happened as it did) so that He may test what (thoughts, intentions, and inclinations) is in your bosoms and purify and prove what is (the faith) in your hearts. God has full knowledge of what lies hidden in the bosoms
Then, after the sorrow He sent down tranquility upon you - a slumber which overwhelmed a party of you, while another party (of the hypocrites) whom their own personal interests had made anxious, entertained unjustly false notions about Allah like the false notions (they used to bear in the days) of ignorance. They said, `Have we any authority in (the execution of) the matter (of administration)?' Say, `The whole authority rests with Allah.' They hide in their minds (- thoughts) which they would not disclose to you. They say, `If we had any authority in (the execution of) the matter (of administration) we would not have been killed here.' Say, `Even if you had been confined in your homes, surely those who were ordained to be slain would have, nevertheless, gone forth to the places where they were destined to fall. And (all this that took place in the Battle of Uhud was) that Allah might reveal what was in your hearts and so that He might purge what was in your minds. And Allah knows well what is in the minds (of the people)
Then He sent down upon you, after grief, security -- a slumber overcoming a party of you; and a party themselves had grieved, thinking of God thoughts that were not true such as the pagans thought, saying, 'Have we any part whatever in the affair?' Say: 'The affair belongs to God entirely.' They were concealing in their hearts that they show not to thee, saying, 'Ah, if we had had a part in the affair, never would we have been slain here.' Say: 'Even if you had been in your houses, those for whom slaying was appointed would have sallied forth unto their last couches'; and that God might try what was in your breasts, and that He might prove what was in your hearts; and God knows the thoughts in the breasts
After the sorrow, He sent down to you a peaceful nap overcoming a group of you, but other group were worried about themselves, unjustifiably thinking about God like the thoughts of the (times of) ignorance, saying: “Is any part of the matter up to us?” Say: “Indeed all matters are up to God.” They hide in themselves what they do not reveal to you, they say: “If anything about the matter was up to us, we would not be killed here.” Say: “Even if you had stayed in your houses, those whom death was written for them would have come out to the place of their death.” And God tests what is in your chests/minds to purify/examine what is in your hearts. God knows what is inside the chests/minds.
After the ordeal, God blessed some of you (who had shown courage) with such peace that made you drowsy. The others (who did not deserve peace) started to entertain the evil thoughts of the days of ignorance, asking why they do not have any saying in their destiny. Let them know that it is God who determines people’s destiny. In their privacy they think: “If it was up to us, none of us would have died.” Let them know that [a person’s death is not due to the fact that he has been present in the battle ground and that] they would have met the death in their bed, if they had been destined to die. God thus puts you to the test to show you how strong your faith is. God is fully aware of the innermost thoughts of yours
After the distress, He sent down calm on a company of you overcome with slumber, while another company was stirred to anxiety by their feelings, moved by wrongful doubt of God, suspicions due to ignorance. They said, “What concern is this of ours?” Say, “Indeed, this concern is entirely God's.” They hide in their minds what they dare not reveal to you. They say, “If we had anything to do with this affair, we would not have been in the slaughter here.” Say, “Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death.” But all this was for God to make evident what is in your chest and to redeem what is in your hearts, for God knows well the secrets of your hearts
Then after the stress He sent down upon youpl security (in the form of) drowsiness overcoming a faction of you, while a faction cared only for themselves, assuming about Allah contrary to the truth—assumptions of the era of ignorance—saying, “Is anything up to us?” Saysg, “Everything is up to Allah.” They hide within themselves what they do not disclose to you. They say, “If it were up to us, none of us would have been killed here.” Saysg, “Even if you had stayed in your houses, those destined to be killed would have emerged to their death beds.” And so that Allah may test what is in your chests and so that He may purge what is in your hearts, for Allah is All-Knowing of what lies within the chests.
Then He sent down upon you after trouble safety,- drowsiness creeping over one company of you, and one company of you getting anxious about themselves, suspecting about God other than the truth, with the suspicion of the ignorant, and saying, 'Have we any chance in the affair?' Say, 'Verily, the affair is God's.' They conceal in themselves what they will not show to thee, and say, 'If we had any chance in the affair we should not be killed here.' Say, 'If ye were in your houses, surely those against whom slaughter was written down, would have gone forth to fight even to where they are lying now; that God may try what is in your breasts and assay what is in your hearts, for God doth know the nature of men's breasts.
Then after grief, He sent down a peaceful slumber (calm), which engulfed a group among you - and another party kept fearing for their own lives, thinking wrongfully of Allah - like the thoughts of ignorance; they say, “Do we have any authority in this matter?” Say (O dear Prophet Mohammed - peace and blessings be upon him), “All authority lies only with Allah”; they hide in their hearts what they do not reveal to you; they say, “Had we any control, we would not have been slain here”; say, “Even if you had been in your houses, those destined to be slain would have come forth to their places of slaying; and in order that Allah may test what is in your breasts and reveal whatever is in your hearts”; and Allah knows well what lies within the hearts
Then He sent down on you after the distress a tranquility in the form of slumber it comes over a party from among you. While the other party [which it avoided] were indeed concerned on account of their own souls. They conceived thoughts about Allah other than the truth; the ill thinking of the ignorance. They say, “Have we any part in the commandment?” Say, “Truly the commandment all of it is for Allah.” They hide within themselves what they do not reveal to you. They say, “Had we had any part in the commandment, then we would not have been killed here.” Say, “Even if you were in your houses, surely those upon whom the killing was written, would have gone forth to their resting place.” and so that Allah may try that which is in your bosoms and that He may purge that which is in your hearts and Allah is All-knowing about the essence of the bosoms.
Then he sent down upon you after affliction security; a soft sleep which fell on some part of you; but other part were troubled by their own souls; falsely thinking of God a foolish imagination, saying, will any thing of the matter happen unto us? Say, verily the matter belongeth wholly unto God. They concealed in their minds what they declared not unto thee; saying, if any thing of the matter had happened unto us, we had not been slain here. Answer, if ye had been in your houses, verily they would have gone forth to fight, whose slaughter was decreed, to the places where they died, and this came to pass that God might try what was in your breasts, and might discern what was in your hearts; for God knoweth the innermost parts of the breasts of men
Then, after grief, He sent down upon you security, as drowsiness crept over one company of you, while another company became anxious about themselves, wrongly suspicious of Allah, with the suspicion of ignorance, and saying, "Have we any part (or ch
Then, after sorrow, He sent down upon you safety. Slumber overtook a party, while another party cared only for themselves, thinking of Allah thoughts that were not true, the guess of ignorance, saying: 'Have we any say in the affair? ' Say: 'The entire affair belongs to Allah. ' They conceal in themselves what they do not disclose to you. They say: 'If we had any say in the affair we should not have been killed here. ' Say: 'Had you stayed in your homes, those of you for whom slaying was written would have come out to their (death) beds so that Allah might try what was in your chests and that He will examine what is in your hearts. ' And Allah knows the innermost of the chests
Then after the trouble God sent down security upon you. Slumber fell upon a part of you: as to the other part - their own passions stirred them up to think unjustly of God with thoughts of ignorance! They said - What gain we by this affair? SAY: Verily the affair resteth wholly with God. They hid in their minds what they did not speak out to thee, saying, "Were we to have gained aught in this affair, none of us had been slain at this place." SAY: Had ye remained in your homes, they who were decreed to be slain would have gone forth to the places where they lie: - in order that God might make trial of what was in your breasts, and might discover what was in your hearts, for God knoweth the very secrets of the breast
Then He sent on you, after the (phase of) stress, a state of peace in the form of slumber — it overtakes a group amongst you. And (another) group: their selves made them anxious — they imagine about Allah, other than reality, (i.e., ) an imagination based on ignorance. They say: “Is there for us, in the affair, any say?” Tell (them): “Indeed, the affair — the whole of it belongs to Allah.” They hide within themselves what they do not reveal to you. They say: “Had there been for us a say in the affair, we would not have been killed here.” Tell them: “If you had remained in your homes, surely would have proceeded those, on whom ‘the kill’ (at the hands of the enemy) is decreed, to their beds (of death). And so that Allah makes assessment of what is in your chests, and so that He purifies what is in your hearts. And Allah is All-Aware about the condition of (the contents of) the chests
Again, He caused to descend safety for you after lament. Sleepiness overcomes a section of you while a section caused themselves grief thinking of God without right, a thought out of the Age of Ignorance. They say: Have we any part in the command? Say: Truly, the command is entirely from God. They conceal within themselves what they show not to thee. They say: If there had been for us any part in the command, we would not be killed here. Say: Even if you had been in your houses, those would have departed—whom it was prescribed they be slain—for the Final Place of sleeping, so that God tests what is in your breasts and He proves what is in your hearts. And God is Knowing of what is in the breasts.
After this distress, He bestowed calm on a group of you who succumbed to sleep. Another group of you were anxious, worrying about Allah and His intention, out of ignorance. They said, “Do we have any say in this business?” Say, “This is totally Allah’s business.” They hide within themselves what they dare not reveal to you. They say, “If we had anything to do with this business, we would not even be here, being killed.” Say, “Even if you had remained in your homes, those for whom death was decreed would have died anyway. Allah tested what was in your breasts so He might purify what was in your hearts. Allah is all-aware of the secrets of hearts.”
After (the excitement) of the distress, He sent down calm on a band of you overcome with slumber, while another band was stirred to anxiety by their own feelings, moved by wrong suspicions of Allah - suspicions due to ignorance. They said: "What affair is this of ours?" Say thou: "Indeed, this affair is wholly Allah's." They hide in their minds what they dare not reveal to thee. They say (to themselves): "If we had had anything to do with this affair, We should not have been in the slaughter here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts. For Allah knoweth well the secrets of your hearts.
Then, after inflict-ing this grief, He sent down an inner peace upon you - a sleep which overtook some of you. Those who were concerned merely about themselves, entertaining false notions about Allah - the notions of the Age of Ignorance - asked: ´Have we any say in the matter?´ Tell them: ´Truly, all power of decision rests solely with Allah.´ Indeed, they conceal in their hearts what they would not reveal to you, saying: ´If we had any power of decision, we would not have been slain here.´ Say: ´Even if you had been in your houses, those for whom slaying had been appointed would have gone forth to the places where they were to be slain.´ And all this happened so that Allah might test your secret thoughts and purge your hearts of all impurities. Allah knows well what is in the breasts of men
Then after grief He sent down security on you, slumber overcoming a party of you, while (there was) another party whom their own souls had rendered anxious -- they entertained about Allah thoughts of ignorance quite unjustly. They said: Have we any hand in the affair? Say: The affair is wholly (in the hands) of Allah. They hide within their souls that which they would not reveal to thee. They say: Had we any hand in the affair, we would not have been slain here. Say: Had you remained in your houses, those for whom slaughter was ordained would have gone forth to the places where they would be slain. And (this happened) that Allah might test what was in your breasts and that He might purge what was in your hearts. And Allah is Knower of what is in the breasts
Then after the distress, He sent down on you peaceful slumber (which) covered a party of you, and (another) party, they were anxious themselves, guessing about Allah (something) other than what was true, a guess of ignorance, saying, "Is there anything for us in the affair?" Say, "The affair, total of it, is certainly Allah's." They were hiding within themselves that which they would not manifest to you, saying, "Had we any power in the affair, we would not have been slain here." Say, "Even if you had been in your houses, those, for whom slaughter was written, would have certainly gone forth to the places of their death; but (all this happened) because Allah wanted to test that which was in your bosoms so that He might purify that which was in your hearts. And Allah is the Knower of that which is in the bosoms."
Then, after the sorrow, He sent down the peace of slumber covering one section of you, while another section cared about their own selves, entertaining wrong thoughts about Allah — thoughts prevalent during the times of ignorance. They said, "Have we had the authority to take decision in any matter?" Say, "The authority in taking decisions in all matters indeed rests with Allah." They hide within their own selves what they do not reveal to you. They say, "If we had anything to do with taking any decision in this affair, We would not have been slain here." Say, "Even if you had stayed in your houses, those for whom death was decreed would certainly have gone forth to their decreed places of death." And in order thath Allah might test that which is in your conscious minds and purge that which is in your subconscious. For Allah knows well the secrets of your minds
Then after grief He sent down on you calm (and peace for relief) in the form of a slumber that overtook a party of you, whilst another party (comprising hypocrites who) were only worried about their own souls indulged in false assumptions about Allah which were (just) the assumptions of ignorance. They say: ‘Do we too have anything (i.e., authority) in this matter?’ Say: ‘The whole matter is in the Hand of Allah.’ They have concealed in their hearts things which they let not be disclosed to you. They say: ‘Had we any say in this matter, we would not have been slain here.’ Say: ‘Even if you had been in your homes, those for whom killing was decreed would have come over to their slaughter places. And that has been (done) so that Allah may test what is in your breasts, and purge exhaustively (the apprehensions) pent up in your hearts. And Allah has thorough knowledge of the secrets of breasts
Then He sent down to you after the worry sanctity in sleepiness, it overtook a group of you; and another group was worried about themselves, they were thinking about God other than the truth, the thoughts of the days of ignorance. They Say: "Why are we involved in this affair" Say: "The entire affair is for God." They hide in their souls what they do not show to you, they Say: "If we had a say in this affair then none of us would have been killed here." Say: "If you were inside your own homes, then the ones who have been marked for death would have gone forth to their resting place." God will test what is in your chests and bring out what is in your hearts. God is Knowledgeable as to what is in the chests
Then He sent down to you after the worry a tranquility in sleepiness, it overtook a group of you; and another group was obsessed with themselves, they were thinking about God other than the truth, the thoughts of the days of ignorance. They say: "Why are we involved in this affair?" Say: "The entire affair is for God." They hide in their souls what they do not show to you, they say: "If we had a say in this affair then none of us would have been killed here." Say: "If you were inside your own homes, then the ones who had been marked for death would have come out to their resting place." God will test what is in your chests and bring out what is in your hearts. God is Knowledgeable as to what is in the chests.
Then He sent down to you after the worry a tranquility in sleepiness, it overtook a group of you; and another group was obsessed with themselves, they were thinking about God other than the truth, the thoughts of the days of ignorance. They say: "Why are we involved in this affair?" Say: "The entire affair is for God." They hide in their souls what they do not show to you, they say: "If we had a say in this affair then none of us would have been killed here." Say: "If you were inside your own homes, then the ones who had been marked for death would have come out to their resting place." God will test what is in your chests and bring out what is in your hearts. God is Knowledgeable as to what is in the chests.
Then (He) descended on you from after the grief/depression safety/security, slumbering/dozing (to) cover/make unconscious a group from you, and a group, their selves had interested/concerned them, they suspect with God other than the truth , the pre-Islamic Paganism's/ignorance's suspicion . They say: "Is there for us from a thing from the matter/affair?" Say: "That the matter/affair, all of it (is) to God." They hide in themselves what they do not show to you. They say: "If (there) was for us from the matter/affair a thing, we would not (have) killed/fought here here." Say: "If you were in your houses/homes, those who (it) was written/decreed on them the fighting would have emerged/appeared to their places of lying down (beds), and (for) God to test what is in their hearts (innermosts), and to purify/clarify/cleanse what is in your hearts/minds and God (is) knowledgeable with of the chests (innermosts)
Then, after this woe, He sent down upon you a sense of security, an inner calm which enfolded some of you, whereas the others, who cared mainly for themselves, entertained wrong thoughts about God - thoughts of pagan ignorance - saying, "Did we, then, have any power of decision [in this matter]?" Say: "Verily, all power of decision does rest with God" - [but as for them,] they are trying to conceal within themselves that [weakness of faith] which they would not reveal unto thee, [O Prophet, by] saying, "If we had any power of decision, we would not have left so many dead behind." Say [unto them]: "Even if you had remained in your homes, those [of you] whose death had been ordained would indeed have gone forth to the places where they were destined to lie down." And [all this befell you] so that God might put to a test all that you harbour in your bosoms, and render your innermost hearts pure of all dross: for God is aware of what is in the hearts [of men]
Thereafter He sent down upon you, even after suffering, secure (reassurance), a drowsiness enveloping a section of you; and a section already (became) anxious, surmising other than the truth about Allah, the surmise (s) of (pagan) ignorance. They say, "Have we anything to do with the Command?" Say, "Surely the Command is entirely to Allah." They conceal within themselves what they do not display to you; they say, "If we had had anything to do with the Command, we would not have been killed here now." Say, "If you had been in your homes, the ones for whom killing was prescribed would indeed have gone forth to their recumbencies." And that (is so that) Allah might try whatever was in your breasts, and that He might prove whatever is in your hearts; and Allah is Ever-Knowing of whatever is within the breasts (Literally: what the breasts own)
Then, after grief, He sent down security for you. As slumber did it overcome a party of you, while (the other) party, who were anxious on their own account, thought wrongly of Allah, the thought of ignorance. They said: Have we any part in the cause? Say (O Muhammad): The cause belongeth wholly to Allah. They hide within themselves (a thought) which they reveal not unto thee, saying: Had we had any part in the cause we should not have been slain here. Say: Even though ye had been in your houses, those appointed to be slain would have gone forth to the places where they were to lie. (All this hath been) in order that Allah might try what is in your breasts and prove what is in your hearts. Allah is Aware of what is hidden in the breasts (of men)
After the sorrows you suffered, He sent you relief and some of you were encompassed by slumber. To some others of you, your lives were so important that you, like ignorant people, began thinking suspiciously of God saying, "Do we have any say in the matter?" (Muhammad), tell them, "All matters belong to God." They try to hide within their souls what they do not reveal to you. They say, "Had we had the matter in our hands, we would not have been killed there." Tell them, "Even if you had stayed in your own homes, your sworn enemies could have attacked you and slain you while you were in your beds. God wanted to test you and purge what existed in your hearts
Then, after the grief, He poured tranquility upon you - a drowsiness overtaking a group of you. Another group was worrying about their own selves, harboring thoughts about Allah that were untrue - thoughts of ignorance. They were saying, .Is there anything in our hands?. Say, .The whole thing belongs to Allah. They conceal in their hearts what they do not disclose to you. They say, .If we had any say in the matter, we would not have been killed here.Say, .If you were in your homes, those destined to be killed would have come out all the way to their (final) resting -places. (All this was done) so that Allah may test your inner qualities and may purify what is in your hearts. Allah is All-Aware of what lies in the hearts
Then, after the sorrow, He sent down upon you security (in the form of) slumber overcoming a party of you while (the other) party, who worried about themselves, thought wrongly of Allâh as the thought of ignorance. They said: “Do we have any role to do with in this issue?” Indeed, the whole issue belongs unto to Allâh." They conceal within themselves what they will not reveal it unto you. They say: " Had we any role to do with in this issue, some of us would not have been killed right here." Say: "Even if you had been inside your houses, those who were appointed to be slain would have come out to their death beds”. (It meant to be) so that Allâh will identify what is within you, and purify what is in your hearts. Allâh is Well-Aware of what is hidden in the hearts (of mankind).
Then, after the distress, He sent down a sense of security over you. A (serene) slumber overcame a group among you. Another group that cared only about itself (fretted and) entertained wrongful notions about Allah. Notions (that were born) of ignorance! They said, "Have we the (right of) decision in any matter?" Say (to them), "The (right of) decision in all matters rests with Allah (exclusively)." They do not declare to you what they conceal in their hearts. They (actually) said (in their heart), "If we had a say in the matter, we would not have been killed here." Say, "Even if you had stayed home, those who were destined to be killed would have emerged on their own, and gone forth to that (exact) spot where they were to die." So that, Allah may put to test (and expose) that which is (buried) in your chest. So that, He may scrutinize (and purify) that, which is in your heart. Allah is well Aware of what exists in your chest
Then, after the sorrow, He sent down upon you security (in the form of) slumber overcoming a party of you, while others were worried about their own safety, thinking of Allâh other than the truth- thought of the age of ignorance, saying: “Do we have a role in the matter?”. Say: “All matters are decreed by Allâh". They conceal in their hearts what they will not reveal to you. They say: "Had we any role in this issue, some of us would not have been killed right here". Say: "Even if you had been inside your houses, those who were appointed to be slain would have come out to their death beds.” (It meant to be) so that Allâh will reveal what is stored up in their hearts and purify what is in your hearts. And Allâh is Well-Aware of whatever is stored up in the hearts (of mankind).
Thereafter did Allah replace the emotion of sorrow and grief by peace of mind and sense of security, which induced the eyes of some of you to take themselves to slumber. Others were aroused to emotion, which begot unjust suspicion of Allah, and a state of mind characteristic of ignorance - analogous to the ignorance induced by paganism. The latter keep their thoughts to themselves and do not express them to you O Muhammad and they say to themselves: "If we had a say in the matter we would never have been slain here in battle!" Say to them: "Had you decided to be the stay- at- home, those of you predestined to be slain would have emerged to the sites of their interment." Such a train of events, Allah has ordained to expose your actions interpreting your thoughts, and to test your innermost being for such a disposition as your hearts and minds would incline you to propound. Allah is 'Alimun of all that is stored in the bosoms
Then, after the anguish, He gave you a sense of security, drowsiness overwhelmed some of you, whilst others were absorbed in their private thoughts, entertaining false ideas about Allah, ideas only fit for the Age of Ignorance. They were saying to themselves, “Do we have any say in this?” Tell them, Muhammad: “All of this rests with Allah.” They conceal in their hearts what they will not reveal to you, saying, “If we had a say in this, we would not have been killed in this spot.” Say: “Even if you had stayed at home, those who were fated to be killed would still have come out here to their graves. Allah did this to test your courage and to prove what is in your hearts.” Allah knows well people’s innermost feelings
Then after distress, He sent down serenity in the form of drowsiness overcoming some of you, while others were disturbed by evil thoughts about Allah—the thoughts of ˹pre-Islamic˺ ignorance. They ask, “Do we have a say in the matter?” Say, ˹O Prophet,˺ “All matters are destined by Allah.” They conceal in their hearts what they do not reveal to you. They say ˹to themselves˺, “If we had any say in the matter, none of us would have come to die here.” Say, ˹O Prophet,˺ “Even if you were to remain in your homes, those among you who were destined to be killed would have met the same fate.” Through this, Allah tests what is within you and purifies what is in your hearts. And Allah knows best what is ˹hidden˺ in the heart.
Then after this grief He sent you a calming safety which enveloped a group amongst you, and another group troubled themselves with improper thoughts about Allah in the manner of the assumptions of (the days of) ignorance, saying do we have any choice in this matter? Say the matter is entirely up to Allah. They hide in themselves what they do not disclose to you, saying that if we had any choice in the matter we would not have been killed here. Say, had you stayed at home, those who were destined to be killed would have come out, and thus Allah tests what you keep inside and purifies your hearts, and Allah knows what is kept inside.
Then, after tribulation, He let peace fall upon you ― a sleep which overtook some among you, while others lay troubled by their own fancies, thinking unjust and foolish thoughts about God. ‘Have we any say in the matter?‘ they ask. Say: ‘All is in the hands of God.‘ They conceal in their minds what they do not reveal to you. They complain: ‘Had we had any say in the matter, we should not have been slain here.‘ Say: ‘Had you stayed in your homes, those of you who were destined to be slain would have died in their beds; for it was God‘s will to test what was in your bosoms and to scrutinize what was in your hearts. God has full knowledge of one‘s innermost thoughts.‘
After the setback, He sent down upon you peaceful slumber that pacified some of you. Others among you were selfishly concerned about themselves. They harbored thoughts about GOD that were not right - the same thoughts they had harbored during the days of ignorance. Thus, they said, "Is anything up to us?" Say, "Everything is up to GOD." They concealed inside themselves what they did not reveal to you. They said, "If it was up to us, none of us would have been killed in this battle." Say, "Had you stayed in your homes, those destined to be killed would have crawled into their death beds." GOD thus puts you to the test to bring out your true convictions, and to test what is in your hearts. GOD is fully aware of the innermost thoughts.
Then after the sorrow, He surrounded you with a sense of calm and drowsiness covered some of you, while others were feeling sorry for themselves, entertaining wrong and ignorant thoughts about God. They said, "Do we have a say about this matter?" Say, "The whole matter is God's." They hide their true feeling from you. They say, "If we had a say about this we would not have been killed here." Say, "If you were in your houses, those destined to be killed would have gone out to meet their death. God wants to test what is within you and purify what is in your hearts. God knows what is in the hearts."
Then after the sorrow, He surrounded you with a sense of calm, and drowsiness covered some of you, while others were feeling sorry for themselves, entertaining wrong and ignorant thoughts about God. They said, “Do we have a say about this matter?” Say, “The whole matter is God’s.” They hide their true feeling from you. They say, “If we had a say about this, we would not have been killed here.” Say, “If you were in your houses, those destined to be killed would have gone out to meet their death. God wants to test what is within you and purify what is in your hearts. God knows what is in the hearts.”
Then He was sent down after sorrow, slumber as secure. It overcame a category among you, while another category cared only for themselves. They assume by Allah other than the right, the ignorance assumption, they say “Is it for us from the matter of a thing?” Say, “Surely the whole matter is for Allah.” They hide within themselves what they do not appear to you. And they say, “If it was from the matters for us of a thing, we would not be killed here.” Say, “If you were in your homes, it would emerge those who the killing was written upon, to their places of death” And Allah will try what is within your chests, and will examine what is within your cores. And Allah is Knowledgeable with the chest's ego.
Then, after that grief, He sent down security upon you (in the form of) slumber coming upon a group of you, while another group have cared only for their own selves, thinking about Allah unjustly, the thought of ignorance. They say: ' Is there anything for us in the authority ? ' Say: ' Verily the authority belongs to Allah entirely '. They hide within themselves what they show not to you, saying: ' Had we had a part in the authority, we would not have been slain here '. Say: ' Even if you were in your own homes, those for whom slaughter was ordained would certainly have gone forth to their deathbeds; and that Allah might try what was in your breasts and that He might purge what was in your hearts; and Allah is aware of what is in the breasts
Then, after sorrow, He let peace fall upon you, in the shape of a slumber which overtook some of you, while others, who cared mainly for themselves, entertained wrong thoughts about God — thoughts of pagan ignorance. They ask: “Have we any say in the matter?†Say: “All power of decision rests with God.†They conceal in their minds what they do not disclose to you. They say: “Had we had any say in the matter, we should not have been slaughtered here.†Say: “Had you stayed in your homes, those of you who were destined to be killed would have gone to their deathbeds.†For it was God's will to put to a test all that you entertain in you minds and to render pure what you may have in your hearts, God is fully aware of what is in people's bosoms.
After the setback, He sent down upon you calm that pacified some of you. While another group was anxious with their own feelings and wrong assumptions about Allah due to ignorance. (They were hypocrites worried for their lives). They said, "Do we have any control?" Tell them, "All control belongs to Allah." You can control events only within the framework of His Laws. These hypocrites concealed within themselves what they did not reveal to you. They said, "If we had nothing to do with this battle and had stayed home we would not have been harmed." Say, "Had you stayed in your homes, those destined to be killed would have crawled themselves to the circumstance of death." Allah thus lets you test your real convictions. Allah is Aware of what is in the hearts
Then after sorrow He sent down security upon you, a calm coming upon a party of you, and (there was) another party whom their own souls had rendered anxious; they entertained about Allah thoughts of ignorance quite unjustly, saying: We have no hand in the affair. Say: Surely the affair is wholly (in the hands) of Allah. They conceal within their souls what they would not reveal to you. They say: Had we any hand in the affair, we would not have been slain here. Say: Had you remained in your houses, those for whom slaughter was ordained would certainly have gone forth to the places where they would be slain, and that Allah might test what was in your breasts and that He might purge what was in your hearts; and Allah knows what is in the breasts
Then after the sorrow HE sent down peace on you - a slumber that overcame a party of you - while the other part was anxious concerning their ownselves. They entertain about ALLAH wrong thoughts of ignorance. They said, `Have we any part in the affair?' Say, `Verily the affair wholly belongs to ALLAH.' They hide in their minds what they disclose not to thee. They say, `If we had any part in the determination of the affairs, we should not have been killed here.' Say, `If you had remained in your homes, surely those on whom fighting had been enjoined would have gone forth to their death-beds that ALLAH might fulfill HIS decree and that HE might test what is in your breasts and that HE might purge what was in your hearts. And ALLAH knows well what is in your breasts
Then He sent down upon you—after sorrow—security, a sleepiness enveloping a company among you, while a company were anxious over themselves, thinking about God what is not true—the thinking of the Age of Ignorance—saying, “Do we have any decision [in this]?” Say, “The decision belongs entirely to God.” They hide in their souls what they do not disclose to you, saying, “Had we any decision [in this], we would not have been slain here.” Say, “Had you stayed in your houses, those who were destined to be slain would have gone out to their places of rest.” And [this is] so that God may test what is in your breasts and so that He may assay what is in your hearts. And God knows what lies within breasts
Then after the distress (and unhappiness), He sent down calm on a group of you overcome with sleep, while another group became anxious by their own feelings, moved by wrong suspicions of Allah— Suspicions due to ignorance. They said: "What affair is this of ours?" You say (to them): "Indeed, this affair is wholly Allah’s." They hide in their minds what they dare not say to you. They say (to themselves): "If we had anything to do with this affair, none of us should have been in the slaughter here." Say: "Even if you had remained in your homes, for those whom death had to come, would certainly have gone forth to the place of their death;" But (all of this was) because Allah might test what is in your chests; And purify what is in your hearts. And Allah is All Knowing (Aleem) the secrets of your breasts (hearts)
After the setback, He sent down tranquility upon you. A slumber overcame some of you, while others were concerned only about themselves, harboring misconceptions about God—thoughts of ignorance. They asked, “Do we have any say in the matter?” Say, “The entire affair rests with God.” They conceal within themselves what they don’t disclose to you. They say, “If we had control over the situation, we wouldn’t have been killed here.” Say, “Even if you had been inside your homes, those destined to be killed would have met their end.” Thus, God tests your inner selves and purifies your hearts. God is aware of the innermost thoughts.
Then after the setback, He sent down security upon you. Slumber overcame some of you, while others cared only for themselves, thinking of God thoughts that were untrue—thoughts of ignorance—saying, 'Is anything up to us?' Say, 'Everything is up to God.' They conceal within themselves what they do not reveal to you. And they say, 'If it was up to us, none of us would have been killed here.' Say, 'Even if you Had stayed in your homes, those destined to be killed would have marched into their death beds.' God thus tests what is in your minds, and purifies what is in your hearts. God knows what the hearts contain
Then after distress, He sent down upon you security [in the form of] drowsiness, overcoming a faction of you, while another faction worried about themselves, thinking of Allah other than the truth - the thought of ignorance, saying, "Is there anything for us [to have done] in this matter?" Say, "Indeed, the matter belongs completely to Allah ." They conceal within themselves what they will not reveal to you. They say, "If there was anything we could have done in the matter, some of us would not have been killed right here." Say, "Even if you had been inside your houses, those decreed to be killed would have come out to their death beds." [It was] so that Allah might test what is in your breasts and purify what is in your hearts. And Allah is Knowing of that within the breasts
Then He sent down upon you after the grief safety, drowsiness overcoming a party of you, and a party, certainly their souls made them anxious, thinking about God other than the truth, the thought of the time of ignorance. They say, 'Is there anything for us of the affair?' Say, 'Indeed, the affair, all of it, is for God.' They hide in their souls what they do not show to you. They say, 'If there was for us anything of the affair, we would not have been killed here.' Say, 'If you were in your houses, surely those against whom slaughter was written down would have gone forth to their places of death;' that God may try what is in your breasts and assay what is in your hearts. And God knows what the breasts own.
After (the excitement) of the distress, He sent down calm on a band of you overcome with slumber, while another band was stirred to anxiety by their own feelings, Moved by wrong suspicions of God-suspicions due to ignorance. They said: "What a ffair is this of ours?" Say thou: "Indeed, this affair is wholly God's." They hide in their minds what they dare not reveal to thee. They say (to themselves): "If we had had anything to do with this affair, We should not have been in the slaughter here ." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that God might test what is in your breasts and purge what is in your hearts. For God kno weth well the secrets of your hearts
After (the excitement) of the distress, He sent down calm on a band of you overcome with slumber, while another band was stirred to anxiety by their own feelings, Moved by wrong suspicions of Allah-suspicions due to ignorance. They said: "What affair is this of ours?" Say thou: "Indeed, this affair is wholly Allah's." They hide in their minds what they dare not reveal to thee. They say (to themselves): "If we had had anything to do with this affair, We should not have been in the slaughter here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts. For Allah knoweth well the secrets of your hearts
إِنَّ ٱلَّذِینَ تَوَلَّوۡا۟ مِنكُمۡ یَوۡمَ ٱلۡتَقَى ٱلۡجَمۡعَانِ إِنَّمَا ٱسۡتَزَلَّهُمُ ٱلشَّیۡطَـٰنُ بِبَعۡضِ مَا كَسَبُوا۟ۖ وَلَقَدۡ عَفَا ٱللَّهُ عَنۡهُمۡۗ إِنَّ ٱللَّهَ غَفُورٌ حَلِیمࣱ ١٥٥
As for those of you who turned away on the day the two armies met in battle, it was Satan who caused them to slip, through some of their actions. God has now pardoned them: God is most forgiving and forbearing
Surely, those of you who turned their backs on the day when the 2 armies met (the battle of Uhud); only Satan made them slip (run away from the battle) for some sins which they had earned. But indeed, Allah has forgiven them. Surely, Allah is Forgiving, Forbearing.
As for those of you who turned back on the day the two hosts met, it was the Satan who made them slip because of something they had earned; and of a surety Allah hath pardoned them. Verily, Allah is Forgiving, Forbearing
All those among you who turned their backs on the day the two armies clashed (at 'Uhud) were surely induced by Satan to fail in their duty because of their sinful deeds. But God has already forgiven them, for God is forgiving and kind
Those who fled when the two armies met in opposition did this because Satan (illusion) provoked the false ideas they had formed. But Allah has forgiven them. Allah is the Ghafur, the Halim.
Those of you who turned their backs on the day the two armies clashed — it was Shaytan who made them slip for what they had done. But Allah has pardoned them. Allah is Ever-Forgiving, All-Forbearing.
Those of you who fled on the day when the two hosts met, only Satan had made them stumble because of some of their deeds. Certainly Allah has excused them, for Allah is all-forgiving, all-forbearing
Those of you who turned away on the day when the two hosts encountered (at Uhud), Satan made them slip because of some of the errors they themselves had committed. But now God has pardoned them. Surely God is All-Forgiving, All-Clement
Surely, those of you who turned their backs on the day when two armies met (in the battlefield of Uhud) it was satan indeed who sought to seduce them (to do so) without any intention on their part because of certain other doings of theirs, and most certainly Allah has already pardoned them. Verily, Allah is Great Protector, Ever Forbearing
Those of you who turned away the day the two hosts encountered -- Satan made them slip for somewhat they had earned; but God has pardoned them; God is All-forgiving, All-clement
Those of you who turned away on the day when the two forces/armies encountered (in the battle of Ohod), indeed Satan made them stumble because of some of what they did, and God has certainly excused them. God is forgiving and patient.
Those among you who fled the battle ground were let to be possessed by Satan in account of some of their misdeeds. God, however, forgave them as He is the most forgiving, the Most Tolerant
Those of you who turned back on the day the two armies met, Satan caused them to fail, because of some wrong they did, but God has deleted their faults, for God is Oft-Forgiving, Most Understanding
Indeed, those of you who turned away on the day when the two armies met—it was Satan who caused them to backslide on account of some of what they had earned. But Allah has most surely pardoned them, for Allah is indeed Oft-Forgiving, Forbearing.
Verily, those of you who turned your backs on that day when the two armies met, it was but Satan who made them slip for something they had earned. But God has now pardoned them; verily, God is forgiving and clement
Indeed those of you who turned back on the day when the two armies met - for it was the devil who caused them to waver, because of some of their deeds; and undoubtedly Allah has forgiven them; indeed Allah is Oft Forgiving, Most Forbearing
Truly those who turned in flight among you the day the two hosts met, it is only Satan that caused them to trip because of some of that which they perpetrated. Truly Allah had pardoned them. Truly Allah is Oft-Forgiving, All-magnanimous.
Verily they among you who turned their backs on the day whereon the two armies met each other at Ohod, Satan caused them so slip, for some crime which they had committed: But now hath God forgiven them; for God is gracious and merciful
Verily, those of you who turned your backs on that day when the two armies met, it was but Satan who made them slip because of something they had earned. But Allah has now pardoned them; verily, Allah is Forgiving and Clement
Those of you who turned away on the day when the two armies met must have been seduced by satan on account of some of what they had earned. But Allah has pardoned them. He is Forgiving and Clement
Of a truth it was Satan alone who caused those of you to fail in duty who turned back on the day when the hosts met, for some of their doings! But now hath God pardoned them; For God is Forgiving, Gracious
Certainly those who turned back amongst you, the day the two groups met: certainly it is that Satan caused them to backslide because of some which they had earned. And Indeed, Allah has forgiven them (their sins). Surely, Allah is Oft-Forgiving, Most-Forbearing
Truly, those of you who turned away on a day two multitudes met one another, only Satan caused them to slip back for some of what they earned. And, certainly, God pardoned them. Truly God is Forgiving, Forbearing.
As for those who retreated on the day that two armies were met, Satan caused them to fail because of some [sins] they had committed. Allah has certainly forgiven them. Truly, Allah is Most Forgiving, Most Tolerant.
Those of you who turned back on the day the two hosts met,-it was Satan who caused them to fail, because of some (evil) they had done. But Allah Has blotted out (their fault): For Allah is Oft-Forgiving, Most Forbearing.
Surely those of them who turned their backs on the day when the two armies met (at Uhud) did so because Satan made them slip because of some of their lapses. But Allah has pardoned them; He is All-Forgiving, All-Forbearing
Those of you who turned back on the day when the two armies met, only the devil sought to cause them to make a slip on account of some deeds they had done, and certainly Allah has pardoned them. Surely Allah is Forgiving, Forbearing
Those of you who turned back on the day the two armies met, it was certainly the devil alone who caused them to slip because of (the evil of) some (deeds) they had earned, but Allah has pardoned them, Allah is certainly Protectively Forgiving, Clement (Kind).
Indeed, those of you who turned back on the day the two armies met, it was Satan who made them slip because of something they had done. And Allah did pardon them. Indeed! Allah is Forgiving, Kind
Certainly, those of you who fled on that day when the two armies engaged in fierce fighting were only caused by Satan to slip, owing to some act they had perpetrated. Allah pardoned them indeed. He is, of course, Most Forgiving, Most Forbearing
Those of you who turned away on the day that the two hosts met, it was the devil who caused them to deviate because of some of what they had gained. And God has pardoned them, for God is Forgiver, Compassionate
Those of you who turned away on the day that the two hosts met, it was the devil who caused them to slip due to some of what they had earned. And God has pardoned them, for God is Forgiver, Compassionate.
Those of you who turned away the day the two hosts met, it was the devil who made them slip due to some of what they had earned. And God has pardoned them, for God is Forgiver, Compassionate.
That those who turned away from you, a day/time the two groups/gatherings met, but the devil made them slip/fall/sin , with some/part (of) what they earned/gathered , and God had forgiven/pardoned on them, that God (is) forgiving, clement
Behold, as for those of you who turned away [from their duty] on the day when the two hosts met in battle - Satan caused them to stumble only by means of something that they [themselves] had done. But now God has effaced this sin of theirs: verily, God is much-forgiving, forbearing
Surely the ones of you who turned away the day the two gatherings encountered, surely it was only that Ash-shaytan (The ever-vicious, i.e., the Devil) made them slide back for some of that which they had earned; and Allah has indeed already been clement towards them. Surely Allah is Ever-Forgiving, Ever-Forbearing
Lo! those of you who turned back on the day when the two hosts met, Satan alone it was who caused them to backslide, because of some of that which they have earned. Now Allah hath forgiven them. Lo! Allah is Forgiving, Clement
God knows what the hearts contain. Because of some of your bad deeds, those of you who ran away, when you faced the enemy, were misled by Satan. God forgave you for He is All-forgiving and Forbearing."
Surely, those of you who turned back on the day when the two troops faced each other, Satan had but made them slip for some of their deeds. Of course, Allah has forgiven them. Certainly, Allah is Most-Forgiving, Very-Forbearing
Indeed, those who fell back on the day when the two armies met- it was ‘Satan’ who caused them to backslide because of some of that which they had earned. Allâh has already forgiven them. Indeed, Allâh is Oft-Forgiving, Most Forbearing.
Indeed, those who turned away (from their duty) on the day the two armies met each other did so because, as a result of the deeds they had committed, Shaitan caused them to slip and stumble,. But now Allah has pardoned them. Allah is oft Forgiving, the most Forbearing
Surely those who fell back on the day when the two armies met- it was Satan who caused them to backslide because of some of that which they had earned. And Allâh has already forgiven them. Most certainly Allâh is Oft-Forgiving - Most Forbearing.
Those of you who turned tail and abandoned their posts on the day the two forces met were but victims of AL-Shaytan. Who took advantage of their disobedience to the Prophet and led them to their fall from their first perfection. However Allah has afforded them forgiveness. He is Ghafurun (Indulgent), and Halimun (Forbearing)
Those of you who fled on the day the two armies met did so because Satan made some of them err, but Allah has pardoned them; Allah is the Forgiver, the Gentle.
Indeed, those ˹believers˺ who fled on the day when the two armies met were made to slip by Satan because of their misdeeds. But Allah has pardoned them. Surely Allah is All-Forgiving, Most Forbearing.
Those amongst you who turned to flee when the two troops met, the devil wanted to make them slip on account of some of their deeds, and Allah has already let them off, for Allah is forgiving and gentle.
Those of you who ran away on the day the two armies met¹ must have been seduced by Satan on account of some evil they had done. But now God has pardoned them; God is forgiving and lenient
Surely, those among you who turned back the day the two armies clashed have been duped by the devil. This reflects some of the (evil) works they had committed. GOD has pardoned them. GOD is Forgiver, Clement.
As for those of you who ran away on the day the two groups met, Satan humiliated them by their own actions. However, God has pardoned them. God is forgiving and forbearing.
As for those of you who ran away on the day the two groups met, Satan humiliated them by their own actions. However, God has pardoned them. God is All-Forgiving and Most-Forbearing.
Surely those from you who turned away on a day when the two gatherings met, surely was The Satan, only who slipped them with some with what they have earned. And already Allah has pardoned them. Surely Allah is Forgiver, A Clement.
Verily those of you who turned back on the day (of 'Uhud) when both troops met, only Satan made them slip because of something they earned; and certainly Allah has pardoned them; Surely Allah is Forgiving, Forbearing
As for those of you who turned away on the day when the two hosts met in battle, Satan caused them to slip only in consequence of something that they themselves had done. But now God has pardoned them. Indeed, God is Much-forgiving, Forbearing.
Those of you, who turned back on that day when the two armies clashed, it was their selfish desire which caused them to backslide. This happened because of their imperfections. Allah pardoned them (since their good outweighed their shortcomings). Allah is Forgiving, Forbearing
(As for) those of you who turned back on the day when the two armies met, only the Shaitan sought to cause them to make a slip on account of some deeds they had done, and certainly Allah has pardoned them; surely Allah is Forgiving, Forbearing
Those of you who turned their backs on the day when the two host met, surely it was Satan who sought to make them stumble because of certain doings of theirs. But certainly ALLAH has already pardoned them. Verily ALLAH is Most Forgiving, Forbearing
Those of you who turned away on the day the two hosts met—Satan alone made them slip because of part of what they committed. And God certainly pardoned them; truly God is Forgiving, Clement
Those of you who turned back on the day the two armies met—, it was Satan who caused them to fail, because of some (evil) they had done. But Allah has removed (their evil deed): For Allah is Often Forgiving (Ghafoor), Most Forbearing (Haleem)
For those who turned back on the day the two armies met, Satan caused them to stumble due to some of their deeds. But God has forgiven them. God is Forgiving and Forbearing.
Those of you who turned back on the day when the two armies clashed—it was Satan who caused them to backslide, on account of some of what they have earned. But God has forgiven them. God is Forgiving and Prudent
Indeed, those of you who turned back on the day the two armies met, it was Satan who caused them to slip because of some [blame] they had earned. But Allah has already forgiven them. Indeed, Allah is Forgiving and Forbearing
Indeed, those of you who turned back on the day when the two armies met, it was the devil who made them slip for some of that which they had earned. And surely God has pardoned them; indeed, God is forgiving, clement.
Those of you who turned back on the day the two hosts Met,-it was Satan who caused them to fail, because of some (evil) they had done. But God Has blotted out (their fault): For God is Oft-Forgiving, Most Forbearing
Those of you who turned back on the day the two hosts Met,-it was Satan who caused them to fail, because of some (evil) they had done. But Allah Has blotted out (their fault): For Allah is Oft-Forgiving, Most Forbearing
17
Uhud made a distinction
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِینَ كَفَرُوا۟ وَقَالُوا۟ لِإِخۡوَ ٰنِهِمۡ إِذَا ضَرَبُوا۟ فِی ٱلۡأَرۡضِ أَوۡ كَانُوا۟ غُزࣰّى لَّوۡ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِیَجۡعَلَ ٱللَّهُ ذَ ٰلِكَ حَسۡرَةࣰ فِی قُلُوبِهِمۡۗ وَٱللَّهُ یُحۡیِۦ وَیُمِیتُۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِیرࣱ ١٥٦
You who believe, do not be like those who disbelieved and said of their brothers who went out on a journey or a raid, ‘If only they had stayed with us they would not have died or been killed,’ for God will make such thoughts a source of anguish in their hearts. It is God who gives life and death; God sees everything you do
O you who believe! Don’t be like those disbelievers and who say to their brethren when they travel through the earth or are fighting: “If they had stayed with us, neither they would have died nor be killed.” Allah may make it a cause of regret in their hearts. Allah gives life and causes death. Allah is All-Seer of what you do.
O O Ye who believe! be not like unto those who disbelieve and say of their brethren when they journey in the land or go to religious war: had they been with, they had not died nor had they been slain; this is in order that Allah may cause an anguish in their hearts. And it is Allah who maketh alive and causeth to die, and Allah is of that which ye work Beholder
O you who believe, do not be like those who deny, and say of their brethren (who died) travelling in the land or fighting: "Had they stayed with us here they would not have died or been killed." This happened so that God may fill their hearts with grief. God is the giver of life and death and sees all that you do
O believers... Do not be like those who deny the reality by saying, “Had they stayed by our side they would not have died or been killed” in regards to their brothers who go traveling the earth, or who go to battle. Allah formed this idea within them as a pain of longing. It is Allah who gives life and takes life away (not the apparent causes)! Allah is Basir of (evaluates) what you do (as He is the essence and moreover the creator with His Names).
You who have iman! do not be like those who are kafir and say of their brothers, when they are going on journeys or military expeditions, ´If they had only been with us, they would not have died or been killed,´ so that Allah can make that anguish for them in their hearts. It is Allah Who gives life and causes to die. Allah sees what you do.
O you who have faith! Do not be like the faithless who say of their brethren, when they travel in the land or go into battle, ‘Had they stayed with us they would not have died or been killed,’ so that Allah may make it a regret in their hearts. But Allah gives life and brings death, and Allah sees best what you do
O you who believe! Be not as those who disbelieve and say of their brothers who (died) after having set out on a journey or gone forth to war, "Had they remained with us, they would not have died or been killed." God wills that such thoughts as this should be a cause of sighs and anguish in their hearts. God (He alone) gives life and causes to die; and whatever you do, God sees it well
O you who believe! do not be like those who have concealed (the truth) and who say of their brethren when they (- the latter) travel in the land or go forth on any campaign (and fall martyrs), `Had they been with us they would not have died or been killed.' They say it so that Allah makes this a cause of intense regret in their hearts. (The fact, however, is that) it is Allah Who gives life and causes death. Allah sees well all what you do
O believers, be not as the unbelievers who say to their brothers, when they journey in the land, or are upon expeditions, 'If they had been with us, they would not have died and not been slain' -- that God may make that an anguish in their hearts. For God gives life, and He makes to die; and God sees the things you do
You who believe, do not be like those who disbelieved and they said about their brothers, when they traveled on earth or were in a war: “If they had been with us, they would not have died and they would not have been killed.” So that God makes it (that thought) a (source) of regret in their hearts. God gives life and causes death, and God sees what you do.
O you who have believed; do not adopt the disbelievers’ attitude. The latter say to their kinsmen (who prepare themselves to go on battle grounds): “If they (the previous wars’ martyrs) had stayed with us, they would not have been killed” God will make it a disappointment for them [that their “advice” is not being listened] Know that life and death is at the disposition of God and He sees everything that you do
O you who believe, do not be like the unbelievers who say of their brothers, when they are traveling through the earth or engaged in fighting, “If they had stayed with us, they would not have died, or been slain.” This is so that God may make it a cause of sighs and regrets in their hearts. And God gives life and death, and God sees well all that you do
O you who have attained faith, do not be like those who denied and said of their brethren who traveled in the land or were on an expedition, “Had they stayed with us, they would not have died or got killed.” So that Allah may make it a cause of regret in their hearts. For Allah gives life and causes death, and Allah is All-Seeing of what youpl do.
O ye who believe! be not like those who misbelieve, and say unto their brethren when they knock about in the earth, or are upon a raid, 'Had they but been at home, they had not died and had not been killed.' It was that God might make a sighing in their hearts, for God gives life and death; and God on what ye do doth look
O People who Believe! Do not be like the disbelievers who said regarding their brothers who went on a journey or on holy war, “If they had been here with us they would not have died or been killed” - so that Allah may make it as despair in their hearts; and Allah gives life and causes death; and Allah is seeing your deeds
O you who believe! Do not be like those who disbelieved and said about their brethren when they travel abroad in the earth or they were out on a campaign, “Had they been with us they would not have died and they would not have been killed.” So that Allah makes that a sorrow in their hearts and Allah is one who gives life and puts to death and Allah is All-seeing about all that you do.
O true believers, be not as they who believed not, and said of their brethren, when they had journeyed in the land or had been at war, if they had been with us, those had not died, nor had these been slain: Whereas what befell them was so ordained that God might make it matter of sighing in their hearts. God giveth life, and causeth to die: And God seeth that which ye do
O you who believe! Be not like those who disbelieve, and say unto their brethren who went about in the earth, or are fighting in the field, "Had they but been with us, they would not have died or been killed." That Allah might make it a cause f
Believers, do not be as those who disbelieve and say of their brothers when they journey in the land or go of to battle: 'Had they stayed with us, they would not have died, nor would they have been killed. ' In order that Allah will make that a regret in their hearts. Allah revives and causes to die. He has knowledge of what you do
O ye who believe! be not like the infidels, who said of their brethren when they had travelled by land or had gone forth to war, "Had they kept with us, they had not died, and had not been slain!" God purposed that this affair should cause them heart sorrow! God maketh alive and killeth; and God beholdeth your actions
O you people who have Believed! Be not like those who have disbelieved and said about their brethren when they travelled through the earth, or were those who fight (in Allah’s Way): “If they had been with us, they would not have died and would not have been killed,” so that Allah may make it a cause of regret in their hearts. And (it is) Allah That gives life and causes death. And Allah is All-Seer of what you do
O those who believed! Be not like those who were ungrateful and said about their brothers when they traveled through the earth or had been ones who are combatants: If they had been with us, neither would they have died, nor would they have been slain, so that God makes this a cause of regret in their hearts. And God gives life and causes to die. And God is Seeing of what you do.
O Believers, do not be like the unbelievers who talk about their brothers when they are traveling through the earth or engaged in fighting. They say, “If they had stayed behind with us, they would not have died or been killed.” Allah makes that a regret in their hearts. Allah gives life and causes death. Allah sees all that you do.
O ye who believe! Be not like the unbelievers, who say of their brethren, when they are traveling through the earth or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do.
Believers, do not behave like those who disbelieved and say to their brothers (who meet some mishap) in the course of their journey for fighting: ´Had they remained with us, they would not have died nor been slain.´ Allah makes such thoughts the cause of deep regrets in their hearts. For in truth it is Allah alone who grants life and deals death. Allah sees all that you do
O you who believe, be not like those who disbelieve and say of their brethren when they travel in the earth or engage in fighting: Had they been with us, they would not have died, or been slain; that Allah may make it to be a regret in their hearts. And Allah gives life and causes death. And Allah is Seer of what you do
O you who believe ! do not be like those who do not believe and say of their brothers when they travel in the earth or are engaged in fighting, "Had they been with us they would not have died or been killed, "that Allah may make that a regret in their hearts, and Allah gives life and causes death and Allah is the Seer of what you do.
O you who believe! Be not like those who suppress the Truth and say of their brothers, travelling through the earth or fighting, "If they had stayed back with us, they would not have died or been slain", so that Allah makes it an anguish in their subconscious.h And Allah it is that gives life and causes death. And Allah sees all that you do
O believers! Be not like the infidels who say of those of their brothers who go (somewhere) on a journey or go to fight (and die there): ‘Had they stayed with us, they would have neither died nor been slain,’ so that Allah may make this (assumption) a regret in their hearts. Allah alone keeps alive and causes death. And Allah is All-Seer of what you do
O you who believe do not be like those who rejected and said to their brothers when they were marching in the land or on the offensive: "If they were here with us they would not have died nor been killed." God will make this a source of grief in their hearts, and God grants life and death, and God is watching over what you do
O you who believe do not be like those who rejected and said to their brothers when they had gone forth in the land or on the offensive: "If they were here with us they would not have died nor been killed." God will make this a source of grief in their hearts, and God grants life and death, and God is watching over what you do.
O you who believe do not be like those who rejected and said to their brothers when they had gone forth in the land or on the offensive: "If they were here with us they would not have died nor been killed." God will make this a source of grief in their hearts, and God grants life and death, and God is watching over what you do.
You, you those who believed, do not be like those who disbelieved and said to their brothers if they moved in the earth/Planet Earth or they were invading/raiding: "If they were at us, they would not (have) died, and they would not (have) been killed." (For) God to make/put that grief/sorrow/eagerness in their hearts/minds , and God revives/makes alive and makes die, and God (is) with what you make/do/work seeing/knowing
O you who have attained to faith! Be not like those who are bent on denying the truth and say of their brethren [who die] after having set out on a journey to faraway places or gone forth to war, "Had they but remained with us, they would not have died," or, "they would not have been slain" - for God will cause such thoughts to become a source of bitter regret in their hearts, since it is God who grants life and deals death. And God sees all that you do
O you who have believed, do not be as the ones who have disbelieved and have said to their brethren when they strike in the earth (i.e. journey in the land) or are upon expeditions, "If they had been in our presence, they would not have died and not been killed." that (is so that) Allah may make that a regret in their hearts. And Allah gives life and makes to die, and Allah is Ever-Beholding of whatever you do
O ye who believe! Be not as those who disbelieved and said of their brethren who went abroad in the land or were fighting in the field: If they had been (here) with us they would not have died or been killed: that Allah may make it anguish in their hearts. Allah giveth life and causeth death; and Allah is Seer of what ye do
Believers, do not be like the unbelievers, who said of their brothers who travelled in the land or took part in a fight, "Had they stayed with us, they would not have died or been killed." God will only cause regret to enter their hearts. It is God who gives life and causes people to die. God is Well Aware of what you do
O you who believe, do not be like those who disbelieved and said about their brethren while they travelled on the earth or had to fight, .Had they been with us, they would have not died, nor would they have been killed. The result is that Allah makes it a remorse resting in their hearts. Allah gives life and brings death; Allah is watchful of what you do
O’ you who adhere firmly to Islamic monotheism, do not be like those who indulge in disbelief in Allâh, saying of their brethren who traveled through the land or went out to fight, "If they had been with us, they would have not died or have been slain." Thus, Allâh makes that to be an intense regret in their hearts. It is Allâh who gives life and causes death, and Allâh is Well -Aware of all that you do.
Oh you who believe! Do not be like the unbelievers. About their brothers who travel in the land or go into battle, they say, "Had they been with us they would not have died. They would not have been killed. " Allah has let such notions be the source of (sorrow and) a bewailing (mournful) lament in their hearts. It is Allah Who gives life and death! And Allah watches everything you do
O’ you who live by Faith! do not be like those who persistently refuse to Yield to the Truth, saying of their brethren who traveled through the land or went out to fight: "If they had been with us, they would not have died or slain". So Allâh makes that to be an intense regret in their hearts. It is Allâh who gives life and causes death. And Allâh is Well -Aware of whatsoever you do.
O you who conformed to Islam, be not like those infidels who denied Allah and thought they could prevent what is fated to happen. On every occasion when they lost some of their fellow countrymen in journeys of trade or in wars, they expressed their thoughts in words: "Had they been with us and remained here, they would not have died nor been slain." This feeling and thought did Allah infuse into them to actuate their hearts and minds with grief. It is Allah who gives life and occasions the moment of death and He is 'Alimun of all that you do
Believers, do not be like the disbelievers who say of their brothers who die on a journey or in battle: “Had they stayed with us they wouldn’t have died nor been killed.” This is how Allah sows regret in their hearts. Allah gives life, and He takes it away, He sees all you do.
O believers! Do not be like the unfaithful who say about their brothers who travel throughout the land or engage in battle, “If they had stayed with us, they would not have died or been killed.” Allah makes such thinking a cause of agony in their hearts. It is Allah who gives life and causes death. And Allah is All-Seeing of what you do.
Oh you believers, do not be like those who reject (the truth) and say to their brothers when they travel or attack: if they had been with us they would not have died or been killed, so that Allah makes them feel this as a loss in their hearts, and Allah gives life and death, and Allah sees what you do.
Believers, do not follow the example of the infidels, who say of their brothers when they meet death abroad or in battle: ‘Had they stayed with us they would not have died, nor would they have been killed.‘ God will turn that into a sigh in their hearts. God has power over life and death, and God is ever observant of what you do
O you who believe, do not be like those who disbelieved and said of their kinsmen who traveled or mobilized for war, "Had they stayed with us, they would not have died or gotten killed." GOD renders this a source of grief in their hearts. GOD controls life and death. GOD is Seer of everything you do.
Believers, do not be like the unbelievers and say about their brothers who went on a journey or a raid, "If they were with us, they would not have died or been killed." God will make these thoughts turn into bitter regret in their hearts. It is God who gives life and causes death. God sees well what you do.
Believers, do not be like the unbelievers and say about their brothers who went on a journey or a raid, “If they were with us, they would not have died or been killed.” God will make these thoughts turn into bitter regret in their hearts. It is God who gives life and causes death. God sees well what you do.
O you who believed! Do not be like those who disbelieved, and said to their brethren (if they went abroad on the earth, or were forayers) “If they had been with us, they would not have died or been killed.” So that Allah may set this as regret in their cores. And Allah gives life and causes death. And Allah is with what you are working, Seer.
O' you who have Faith! be not like those who disbelieved and said of their brethren when they traveled in the earth or engaged in fighting: ' Had they been with us they would not have died and they would not have been killed '; so that Allah may make this a regret in their hearts. And, Allah gives life and causes to die; and Allah sees what you do
Believers, be not like those who disbelieve and say of their brethren, when they travel on earth or go forth to war, “Had they stayed with us they would not have died, nor would they have been killed,†so that God places a source of despair in their hearts. It is God alone Who grants life and causes death. God sees all that you do.
O You who have chosen to be graced with belief! Do not be like disbelievers who grieve that if their brethren had stayed home with them, rather than going out traveling or defending, they wouldn't have died or been killed. Such attitude creates anguish in the hearts according to Allah's Laws. Fear of death takes away "life" out of life. Allah gives life and causes death and Allah is Seer of your behavior
O you who believe! be not like those who disbelieve and say of their brethren when they travel in the earth or engage in fighting: Had they been with us, they would not have died and they would not have been slain; so Allah makes this to be an intense regret in their hearts; and Allah gives life and causes death and Allah sees what you do
O ye who believe ! be not like those who have disbelieved, and who say of their brethren when they travel in the land or go forth to war: `Had they been with us, they would not have died or been slain.' They say this that ALLAH may make it a cause of regret in their hearts. And ALLAH gives life and causes death and ALLAH is Mindful of what you do
O you who believe! Be not like those who disbelieve and say of their brethren when they travel upon the earth or campaign, “Had they stayed with us, they would not have died and been slain,” that God may make that a source of regret in their hearts. And God gives life and causes death, and God sees whatsoever you do
O you who believe! Do not be like the Unbelievers, and who say of their brothers, when they are traveling through the earth or engaged in fighting: "If they had stayed with us, they would not have died, or have been killed." (This is) because Allah may make it a cause of sighs and regrets in their hearts. It is Allah Who gives Life and Death, and Allah is All Seeing (Baseer) all that you do
O you who believe, don’t be like those who disbelieve, speaking of their brethren who marched in the land, or went on the offensive, “Had they stayed with us, they wouldn’t have died or been killed.” God makes this a source of regret in their hearts. God gives life and brings death, and God is observant of what you do.
O you who believe! Do not be like those who disbelieved, and said of their brethren who marched in the land, or went on the offensive, 'Had they stayed with us, they would not have died or been killed.' So that God may make it a cause of regret in their hearts. God gives life and causes death. God is Seeing of what you do
O you who have believed, do not be like those who disbelieved and said about their brothers when they traveled through the land or went out to fight, "If they had been with us, they would not have died or have been killed," so Allah makes that [misconception] a regret within their hearts. And it is Allah who gives life and causes death, and Allah is Seeing of what you do
O those who believed! Do not be like those who disbelieved and said about their brothers when they travelled in the earth or went out to fight, 'If they had been with us, they would not have died or been killed,' so God makes that regret in their hearts. And God gives life and death; and God sees what you do.
O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are travelling through the Earth or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that God may make it a caus e of sighs and regrets in their hearts. It is God that gives Life and Death, and God sees well all that ye do
O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are travelling through the Earth or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do
وَلَىِٕن قُتِلۡتُمۡ فِی سَبِیلِ ٱللَّهِ أَوۡ مُتُّمۡ لَمَغۡفِرَةࣱ مِّنَ ٱللَّهِ وَرَحۡمَةٌ خَیۡرࣱ مِّمَّا یَجۡمَعُونَ ١٥٧
Whether you are killed for God’s cause or die, God’s forgiveness and mercy are better than anything people amass
And if you are killed in the Way of Allah or die, surely forgiveness and Mercy from Allah are far better than what you could gather (of worldly wealth).
Verily if ye be slain in the way of Allah or die, forgiveness from Allah and mercy are surely better than that which they amass
If you are killed in the cause of God or you die, the forgiveness and mercy of God are better than all that you amass
Indeed, the forgiveness and grace you will obtain for being killed or dying in the way of Allah is better than what they accumulate (in this world).
If you are killed in the Way of Allah or if you die, forgiveness and mercy from Allah are better than anything you can acquire.
If you are slain in the way of Allah, or die, surely forgiveness and mercy from Allah are better than what they amass
And if you are killed, or die, in God’s cause, then forgiveness from God and mercy are far better than all that they could amass (in this life)
And if you are killed (in the cause of Allah) or you die, surely (you will find that) the protection from Allah and (His) mercy (which fall to your lot) are far better than what they (- who have concealed the truth) amass
If you are slain or die in God's way, forgiveness and mercy from God are a better thing than that you amass
If you are killed or die in God's way, then forgiveness and mercy from God is better than what they accumulate.
If you get killed or die in the cause of God, you will receive God’s forgiveness and reward which is much better than the disbelievers’ materialistic earnings in this world
And if you are slain or die in the way of God, forgiveness and mercy from God are far better than all they could accumulate
Thus if youpl get killed in the way of Allah or die—surely, forgiveness and mercy from Allah are better than what they hoard.
And if, indeed, ye be killed in God's way or die, surely forgiveness from God and mercy is better than what ye gather
And if you are killed in Allah’s way or die, then the pardon from Allah and mercy are better than all what they hoard
And if you are killed in the way of Allah or you die, then surely forgiveness from Allah and mercy is better than all that they gather.
Moreover if ye be slain, or die in defence of the religion of God; verily pardon from God, and mercy is better than what they heap together of worldly riches
And if, indeed, you be killed in Allah´s way or die therein, surely forgiveness from Allah and mercy is better than what you gather
If you should be killed in the way of Allah or die, the Forgiveness and Mercy from Allah would surely be better than all you amass
And if ye shall be slain or die on the path of God, then pardon from God and mercy is better than all your amassings
And if you are killed in the Way of Allah, or you died: surely, forgiveness from Allah and mercy (are) far better than that which they amass
And if you were slain in the way of God or died, certainly, forgiveness and mercy from God are better than what they gather in the present.
If you are killed or die in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass.
And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass :
And were you to be slain or to die in the way of Allah, then surely Allah´s forgiveness and mercy are better than all the goods they amass
And if you are slain in Allah’s way or you die, surely Allah’s protection and (His) mercy are better than what they amass
And whether you are slain in the way of Allah or you die, protective forgiveness from Allah and (His) mercy are better than that which they amass.
And if you are killed in the way of Allah, or you die, forgiveness and mercy from Allah are far better than all they could amass
And if you are slain in the cause of Allah or die, Allah’s forgiveness and mercy is far better than that (wealth) which you accumulate
And if you are killed in the cause of God or die, then forgiveness from God and mercy is far greater than all they can put together
And if you are killed in the cause of God or die, then forgiveness from God and mercy are far greater than all they can put together.
And if you are killed in the cause of God or die, then forgiveness from God and mercy are far greater than all they can put together.
And if (E) you were killed in God's way/sake or you died, a forgiveness (E) from God, and a mercy (is) better from what they gather/collect/accumulate
And if indeed you are slain or die in God's cause, then surely forgiveness from God and His grace are better than all that one could amass [in this world]
And indeed in case you are killed in the way of Allah or die, indeed forgiveness from Allah and mercy are more charitable than whatever they (heap) together
And what though ye be slain in Allah's way or die therein? Surely pardon from Allah and mercy are better than all that they amass
If you were to die or to be killed for the cause of God, certainly His forgiveness and mercy is far better than your worldly gains
If you are killed in the way of Allah or die, the forgiveness from Allah and the mercy is far better than what they accumulat
Whether you are slain for (serving) the cause of Allâh or die, forgiveness and clemency from Allâh are far greater than what they amass in this ‘worldly life.’
Surely, if you are slain in the path of Allah, or (happen to) die, then the forgiveness of Allah and (His) mercy (shall be yours) _ far better than the worldly wealth you amass
If it happens that you are slain or died in the cause of Allah, then You will attain forgiveness from Allah, as well as Mercy which far greater than what they amass in this worldly life.
If you are slain in the course of a hostile encounter between belief and positive unbelief or you die in battle or from another cause, you will have merited Allah’s forgiveness and mercy. This outweighs all that you might have earned or accumulated had you been carried through the stealing steps of age into advanced life. Therefore, give up resentment against them and invoke on their behalf Allah’s mercy
Whether you are killed for Allah’s cause or you die, Allah’s forgiveness and kindness are far better than what they can gather.
Should you be martyred or die in the cause of Allah, then His forgiveness and mercy are far better than whatever ˹wealth˺ those ˹who stay behind˺ accumulate.
And if you were killed in the way of Allah or died, the forgiveness and mercy from Allah would be better than what they amass.
If you should be slain in the cause of God or die, God‘s forgiveness and His mercy would surely be better than the riches they amass
Whether you get killed or die in the cause of GOD, the forgiveness from GOD, and mercy are far better than anything they hoard.
If you die or are killed in God's path, there is forgiveness and mercy from God better than all the wealth one might accumulate.
If you die or are killed in God’s path, there is forgiveness and mercy from God better than all the wealth one might accumulate.
And if you are killed in Allah’s pathway or die, then forgiveness and mercy from Allah are better than what they are accumulating.
And if you be killed in the way of Allah or you die, surely forgiveness and mercy from Allah are far better than all that they amass
If you should be slain or die in God's cause, surely forgiveness by God and His grace are better than all the riches they amass.
If you are slain or die in the defense of the Divine System, you did not give your life in vain. You leave behind a legacy of steadfastness against adversity, and protection for the society. You become worthy of the Grace of Allah that is better than whatever human beings might amass
And if you are slain in the way of Allah or you die, certainly forgiveness from Allah and mercy is better than what they amass
And if you are slain in the cause of ALLAH or you die, surely, forgiveness from ALLAH and mercy are better than what they hoard
And indeed if you are slain or die in the way of God, truly forgiveness and mercy from God are better than what they amass
And if you are killed or die, in the cause of Allah, forgiveness and mercy from Allah are far better than all (the wealth) they can cumulate
If you are killed or die in God’s cause, surely God’s forgiveness and mercy are better than what they accumulate.
If you are killed in the cause of God, or die—forgiveness and mercy from God are better than what they hoard
And if you are killed in the cause of Allah or die - then forgiveness from Allah and mercy are better than whatever they accumulate [in this world]
And if you are killed in God's way or die, surely forgiveness from God and mercy are better than what they collect;
And if ye are slain, or die, in the way of God, forgiveness and mercy from God are far better than all they could amass
And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass
وَلَىِٕن مُّتُّمۡ أَوۡ قُتِلۡتُمۡ لَإِلَى ٱللَّهِ تُحۡشَرُونَ ١٥٨
Whether you die or are killed, it is to God that you will be gathered
And if you die, or are killed; surely to Allah you shall be gathered.
And whether ye die or be slain, assuredly unto Allah shall ye be gathered
And if you die or are killed, even so it is to God that you will return
And indeed, if you die or are killed, to Allah you will be gathered (your evaluation will be by the Names of Allah that is your very essence).
If you die or you are killed, it is to Allah that you will be gathered.
And if you die or are slain, you will surely be mustered toward Allah
And, assuredly, if you die or are killed, it is to God that you will be gathered
Indeed, whether you die or be killed, verily you shall be gathered together and brought before Allah
surely if you die or are slain, it is unto God you shall be mustered
Whether you die or you are killed, you shall be gathered before God.
If you get killed or die in the cause of God, what a pleasure better than being escorted to the presence of the Lord Almighty
And if you die or are slain, remember it is to God Who you will be gathered
For if youpl die or get killed, then surely to Allah you will be herded.
and if ye die or be killed it is to God ye shall be assembled
And whether you are killed or you die, towards Allah you will be gathered
But if you died or get killed [in the way of Allah], surely it is unto Allah that you will be gathered.
And if ye die, or be slain, verily unto God shall ye be gathered
And if you die or be killed it is to Allah that you shall be assembled
And if you die or are killed, before Allah you shall all be gathered
For if ye die or be slain, verily unto God shall ye be gathered
And whether you died or you are killed, verily, unto Allah you shall be gathered
And if you died or were slain, it is, certainly, to God you will be assembled.
Whether you die or are killed, you will be assembled before Allah.
And if ye die, or are slain, Lo! it is unto Allah that ye are brought together.
And were you to die or be slain, it is to Allah that you will all be mustered
And if you die or you are slain, to Allah you are gathered
And whether you die or you are slain, (in any case) you will be gathered towards Allah.
And if you die, or are killed, you are definitely going to be brought together unto Allah
And if you die or are slain, you will (all) be brought together before Allah
And if you die or are killed, then to God you will be gathered
And if you die or are killed, then to God you will be gathered.
And if you die or are killed, then to God you will be gathered.
And if you died or you were killed, to (E) God you are being gathered
for, indeed, if you die or are slain, it will surely be unto God that you shall be gathered
And indeed in case you die or are killed, indeed to Allah you will be mustered
What though ye be slain or die, when unto Allah ye are gathered
If you die or are slain, certainly you will all be brought before God
If you die or get killed, it is towards Allah that you shall be gathered
Whether you die or being slain; unto Allâh, you are (destined to) be gathered.
Whether you die (at home) or are slain (in the path of Allah), you would certainly be gathered (and presented) before Allah
Whether you die or are slain, before Allâh you shall all be gathered.
Whether you die or be slain, shall all of you be gathered to Allah
If you die or get killed, you will certainly be gathered before Allah
Whether you die or are martyred—all of you will be gathered before Allah.
And if you died or were killed you would be gathered to Allah.
And if you should die or be slain, before God shall you all be herded
Whether you die or get killed, you will be summoned before GOD.
When you die or are killed, you will be assembled before God.
When you die or are killed, you will be assembled before God.
And if you are dead, or killed, toward Allah you are mustering.
And if you die or be killed, certainly to Allah shall you be gathered together
If you should die or be slain, it is to God that you shall be gathered.
Whether you die or get slain, life goes on to its Destination; you will be gathered before Allah
And if indeed you die or you are slain, certainly to Allah shall you be gathered together
And if you die or be slain, surely unto ALLAH shall you be gathered together
And indeed if you are slain or die, truly unto God shall you be gathered
And whether you die, or are killed indeed! It is before Allah that you are brought together
Whether you die or are killed, to God you will be gathered.
If you die, or are killed—to God you will be gathered up
And whether you die or are killed, unto Allah you will be gathered
And if you die or are killed, surely to God you shall be assembled.
And if ye die, or are slain, Lo! it is unto God that ye are brought together
And if ye die, or are slain, Lo! it is unto Allah that ye are brought together
فَبِمَا رَحۡمَةࣲ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِیظَ ٱلۡقَلۡبِ لَٱنفَضُّوا۟ مِنۡ حَوۡلِكَۖ فَٱعۡفُ عَنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِی ٱلۡأَمۡرِۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ یُحِبُّ ٱلۡمُتَوَكِّلِینَ ١٥٩
By an act of mercy from God, you [Prophet] were gentle in your dealings with them- had you been harsh, or hard-hearted, they would have dispersed and left you- so pardon them and ask forgiveness for them. Consult with them about matters, then, when you have decided on a course of action, put your trust in God: God loves those who put their trust in Him
By the Mercy of Allah, you (Muhammad) deal with them gently. Had you been rough and hard-hearted, surely they would have broken away from you. So pardon them, ask (Allah’s) forgiveness for them; and consult them in the affairs. But when you have taken a decision, then put your trust in Allah. Surely, Allah loves those who put their trust in Allah.
It was then of the mercy of Allah that thou hast been gentle with them; and wert thou rough, hardhearted, they had surely dispersed from around thee. So pardon them thou, and ask thou forgiveness for them and take thou counsel with them in the affair, and when thou hast resolved, put thy trust in Allah. Verily Allah loveth the trustful
It was through God's mercy that you dealt with them gently; for had you been stern and hard of heart they would surely have broken away from you. So pardon them and pray that forgiveness be theirs, and seek their counsel in all affairs, And when you have come to a decision place your trust in God alone, for He loves those who place their trust in Him
With the grace Allah brought forth from your essence you were gentle with them. Had you been harsh and severe they would have scattered and left. Pardon them and ask for their forgiveness. Consult their opinions when making a decision regarding social matters. After a decision is made and put into practice, trust in Allah! Certainly, Allah loves those who place their trust in Him (have faith that the Name Wakil in their essence will fulfill its function).
It is a mercy from Allah that you were gentle with them. If you had been rough or hard of heart, they would have scattered from around you. So pardon them and ask forgiveness for them, and consult with them about the matter. Then when you have reached a firm decision, put your trust in Allah. Allah loves those who put their trust in Him.
It is by Allah’s mercy that you are gentle to them; and had you been harsh and hardhearted, surely they would have scattered from around you. So excuse them, and plead for forgiveness for them, and consult them in the affairs, and once you are resolved, put your trust in Allah. Indeed Allah loves those who trust in Him
It was by a mercy from God that (at the time of the setback), you (O Messenger) were lenient with them (your Companions). Had you been harsh and hard-hearted, they would surely have scattered away from about you. Then pardon them, pray for their forgiveness, and take counsel with them in the affairs (of public concern), and when you are resolved (on a course of action), put your trust in God. Surely God loves those who put their trust (in Him)
So (O Prophet!) it is owing to the great mercy of Allah that you are gentle towards them. Had you been harsh, hard-hearted, they would have certainly dispersed from around you; hence pardon them and ask protection for them, and consult them in matters (of administration), and when you are determined (after due consultation), put your trust in Allah. Verily, Allah loves those who put their trust in Him
It was by some mercy of God that thou wast gentle to them; hadst thou been harsh and hard of heart, they would have scattered from about thee. So pardon them, and pray forgiveness for them, and take counsel with them in the affair; and when thou art resolved, put thy trust in God; surely God loves those who put their trust
Because of God’s mercy you were gentle with them, and if you were blunt and coldhearted, they would have certainly gone away from around you, so excuse them and ask forgiveness for them and consult them in affairs, and when you decide then put your trust in God. Indeed, God likes those who put their trust (in Him).
It is a blessing of God that you (Mohammad) are a gentleman. If you were a harsh commander, your followers would have abandoned you. So, forgive their shortcomings and consult with them in the State’s affair. When you all come to a decision, stick with it and put your trust in God. God loves those who put their trust in Him
It is part of the mercy of God that you deal gently with them, were you unkind or harsh-hearted, they would have broken away from you, so excuse them, and ask for God's forgiveness for them, and consult them in their affairs. Then, when you have made a decision, put your trust in God, for God loves those who put their trust in Him
So it is by mercy from Allah that yousg were gentle with them. And had you been harsh, hard-hearted, they would have dispersed from around you. So pardonsg them and ask forgiveness for them and consult them in the conduct of affairs. And when you are resolved, place your trust in Allah; indeed, Allah loves those who place their trust (in Him).
It was by a sort of mercy from God thou didst deal gently with them, for hadst thou been rough and rude of heart they had dispersed from around thee. But pardon them, and ask forgiveness for them, and take counsel with them in the affair. As for what thou hast resolved, rely upon God; verily, God loves those who do rely
So what a great mercy it is from Allah that you (O dear Prophet Mohammed - peace and blessings be upon him), are lenient towards them; and if you had been stern and hardhearted (unsympathetic) they would have certainly been uneasy in your company; so forgive them and intercede for them and consult with them in the conduct of affairs; and when you decide upon something, rely upon Allah; indeed Allah loves those who trust (Him)
Indeed it is due to a mercy from Allah that you are lenient to them and if you were furious and hard hearted, then they would have surely scattered away from around you. Therefore pardon them and ask forgiveness for them and give them share in the command. But when you make up your mind, then put your trust on Allah. Truly Allah loves those who put their trust in Him.
And as to the mercy granted unto the disobedient from God, thou O Mohammed hast been mild towards them; but if thou hadst been severe, and hard-hearted, they had surely separated themselves from about thee. Therefore forgive them, and ask pardon for them: And consult them in the affair of war; and after thou hast deliberated, trust in God; for God loveth those who trust in Him
It was by the mercy of Allah that you did deal gently with them (O Muhammad), for had you been rough and fierce of heart they would have dispersed from around you. But pardon them, and ask forgiveness for them, and consult with them on the conduct of aff
It was by that Mercy of Allah that you (Prophet Muhammad) dealt so leniently with them. Had you been harsh and hardhearted, they would have surely deserted you. Therefore, pardon them and ask forgiveness for them. Take counsel with them in the matter and when you are resolved, put your trust in Allah. Allah loves those who trust
Of the mercy of God thou hast spoken to them in gentle terms. Hadst thou been severe and harsh-hearted, they would have broken away from thee. Therefore, forgive and ask for pardon for them, and consult them in the affair of war, and when thou art resolved, then put thou thy trust in God, for God loveth those who trust in Him
So, with mercy from Allah, you dealt gently with them. And had you been strict, harsh-hearted, surely they would have moved away from your precincts; so overlook them (their faults) and invoke forgiveness for them and consult them in the affair. Then when you have taken a stand (on the matter), then put (your) trust in Allah. Certainly Allah loves those who put (their) trust (in Him)
And it is by the mercy of God thou wert gentle with them. And if thou hadst been hard, harsh of heart, they would have broken away from around thee. So pardon them and ask for forgiveness for them. And take counsel with them in the affair. But when thou art resolved, then, put thy trust in God. Truly, God loves the ones who put their trust in Him.
Because of the mercy of Allah, you respond gently to them. If you were severe or acted with a hard heart, they would break away from you. Pardon them and ask for forgiveness for them. Consult them in affairs; and then, when you have made a decision, put your trust in Allah. Truly, Allah loves those who trust Him.
It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).
It was thanks to Allah´s mercy that you were gentle to them. Had you been rough, hard-hearted, they would surely have scattered away from you. So pardon them, and pray for their forgiveness, and take counsel from them in matters of importance. And when you are resolved on a course of action place your trust in Allah; surely Allah loves those who put their trust (in Him)
Thus it is by Allah’s mercy that thou art gentle to them. And hadst thou been rough, hard-hearted, they would certainly have dispersed from around thee. So pardon them and ask protection for them, and consult them in (important) matters. But when thou hast determined, put thy trust in Allah. Surely Allah loves those who trust (in Him)
So it is due to the mercy of Allah that you are soft (hearted) with them and had you been stern, hard-hearted, they would have dispersed from around you, so pardon them and ask for protective forgiveness for them and consult them in the affair, but when you are determined then put your trust in Allah, Allah certainly loves those who put their trust (in Him).
It is Mercy from Allah, then, that you are lenient to them. And if you were harsh and hardhearted, they would have dispersed away from around you. So pardon them, and pray for forgiveness for them, and consult them in community matters. Then, when you have taken a decision, put your trust in Allah. Indeed, Allah loves those who put their trust in Him.
(O My Esteemed Beloved!) What a mercy of Allah that you are lenient with them! Had you been stern and hard-hearted, people would have deserted, scattering away from around you. So pardon them, and pray for their forgiveness, and consult them in (important) matters. But once you make up your mind, then place your trust in Allah. Surely, Allah loves those who trust Him
It was a mercy from God that you were soft towards them; had you been harsh and mean hearted, they would have dispersed from you; so pardon them and ask forgiveness for them, and consult them in the matter; but when you are convinced, then put your trust in God; God loves those who trust
It was a mercy from God that you were soft towards them; had you been harsh and hard-hearted, they would have dispersed from you; so pardon them and ask forgiveness for them, and consult them in the matter; but when you are convinced, then put your trust in God; for God loves those who put their trust.
It was a mercy from God that you were soft towards them; had you been harsh and mean hearted, they would have dispersed from you; so pardon them and ask forgiveness for them, and consult them in the matter; but when you are convinced, then put your trust in God; for God loves those who put their trust.
So with what mercy from God you became lenient/softened to them, and if you were rough/rude/crude, hard/strong the heart/mind, they would have scattered/separated from around you, so forgive/pardon on them, and ask for forgiveness for them, and discuss/consult with them in the matter/affair, so if you decided/determined, so rely/depend on God, that God loves/likes the reliant/dependent
And it was by God's grace that thou [O Prophet] didst deal gently with thy followers: for if thou hadst been harsh and hard of heart, they would indeed have broken away from thee. Pardon them, then, and pray that they be forgiven. And take counsel with them in all matters of public concern; then, when thou hast decided upon a course of action, place thy trust in God: for, verily, God loves those who place their trust in Him
So it was by (some) mercy from Allah that you have been lenient with them; and if you had been stern (and) harsh of heart, they would indeed have broken away from round about you. So be clement towards them, and ask forgiveness for them, and take counsel of them in the command. Yet when you are resolved, then put your trust in Allah; surely Allah loves the (ones) trusting (in Him)
It was by the mercy of Allah that thou wast lenient with them (O Muhammad), for if thou hadst been stern and fierce of heart they would have dispersed from round about thee. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when thou art resolved, then put thy trust in Allah. Lo! Allah loveth those who put their trust (in Him)
Only through the Divine Mercy have you (Muhammad) been able to deal with your followers so gently. If you had been stern and hard-hearted, they would all have deserted you a long time ago. Forgive them and ask God to forgive (their sins) and consult with them in certain matters. But ,when you reach a decision, trust God. God loves those who trust Him
So, (O Prophet) it is through mercy from Allah that you are gentle to them. Had you been rough and hard-hearted, they would have dispersed from around you. So, pardon them, and seek Forgiveness for them. Consult them in the matter and, once you have taken a decision, place your trust in Allah. Surely, Allah loves those who place their trust in Him
It was due to the clemency from Allâh that you dealt gently with them, otherwise, if you had been rude or hard–hearted, they would have not stayed with you all this time. Therefore, pardon them, ask Allâh to forgive their sins and consult with them in certain issues. When you have taken the decision, then depend on Allâh with full trust. Indeed, Allâh demonstrates his own love for those who rely completely on Him with full trust.
It is because of the mercy of Allah that you, (Oh Muhammad, SAW), are lenient (and polite) with them. For, had you been callous and hard of heart, they would have (disbanded and) dispersed from around you. So, pardon them, seek forgiveness for them and seek their advice in matters (that concern them). Then, once you arrive at a decision, put your trust in Allah. Indeed, Allah loves those who place their trust (in Him)
It was by that divine clemency that you dealt gently with them, otherwise, if you had been cruel or hard-hearted, they would not have stayed with you all this time. Now, therefore, pardon them. Ask Allâh to forgive their iniquitous deeds. And consult with them in certain issues. When you have taken the decision, then depend on Allâh with full trust. Most certainly Allâh demonstrates His own love for those who rely on Him with full trust.
Allah of His mercy made your heart, O Muhammad, ever tender in the treatment of the calamity which they -your people- brought upon themselves in battle. He made you speak to them in the gentle voice of peace. Had you been unsparing in censure and reproof and harsh hearted, they would have broken the bonds of loyalty and would have broken away from you. Therefore, give up resentment against them and invoke on their behalf Allah’s mercy and consult with them upon matters of great moment, matters on which you received no divine authoritative instructions. So when you have caused a discord to pass into a concord and resolved on a course of action, then in Allah you trust, for Allah likes those who put their trust in Him
Allah made you kind, so you are lenient with them; had you been harsh and hardhearted they would have deserted you, so pardon, seek forgiveness and consult them. Once you have made up your mind, put trust in Allah. Allah loves those who put their trust in Him.
It is out of Allah’s mercy that you ˹O Prophet˺ have been lenient with them. Had you been cruel or hard-hearted, they would have certainly abandoned you. So pardon them, ask Allah’s forgiveness for them, and consult with them in ˹conducting˺ matters. Once you make a decision, put your trust in Allah. Surely Allah loves those who trust in Him.
It is out of mercy from Allah that you are lenient towards them. And if you were harsh with an unforgiving heart, they would disperse around you, so let them off and forgive them and consult them in the matter, and when you have decided, then rely on Allah, for Allah loves those who rely (on Him).
It was thanks to God‘s mercy that you¹ dealt so leniently with them. Had you been cruel or hard-hearted, they would have surely deserted you. Pardon them and implore God to forgive them. Take counsel with them in the conduct of affairs; and when you are resolved, put your trust in God. God loves those that are trustful
It was mercy from GOD that you became compassionate towards them. Had you been harsh and mean-hearted, they would have abandoned you. Therefore, you shall pardon them and ask forgiveness for them, and consult them. Once you make a decision, carry out your plan, and trust in GOD. GOD loves those who trust in Him.
By God's mercy, you [Prophet] were gentle toward them. If you had been rude and hard-hearted, they would have turned away from you. Pardon them, ask forgiveness for them, and consult them about the matter, but once you decide on a course of action, put your trust in God. God loves those who trust Him.
By God’s mercy, you [Prophet] were gentle toward them. If you had been rude and hard-hearted, they would have turned away from you. Pardon them, ask forgiveness for them, and consult them about the matter, but once you decide on a course of action, put your trust in God. God loves those who trust Him.
So, it is with mercy from Allah that you dealt gently with them. And if you were rude, Harsh core they would have dispersed from around you. So, pardon them, and ask forgiveness for them, and consult them on the matter. So when you have intended, So you rely on Allah; surely Allah loves the relying ones.
Thus, it is due to the mercy from Allah that you have been lenient with them, and had you been rough, hard hearted, they would certainly have dispersed from around you. Therefore, pardon them and seek forgiveness for them; and consult with them in the affair. So, when you have decided, then trust in Allah; (for) verily Allah loves those who trust (in Him)
It is by God's grace that you deal gently with them. Had you been harsh and hard-hearted, they would surely have broken away from you. Therefore, pardon them and pray for them to be forgiven and consult with them in the conduct of public affairs. When you have resolved about a course of action, put your trust in God. God loves those who put their trust in Him.
It is a Mercy of Allah that you (O Messenger), are lenient and compassionate with people. If you were harsh and fierce of heart, they would have broken away from you. Pardon their imperfections, arrange their protection and consult with them about the conduct of affairs. Once you have taken a decision, put your trust in Allah. Allah loves those who do their best and then trust in Allah
Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in Allah; surely Allah loves those who trust
And it is by the great mercy of ALLAH that thou art kind towards them, and if thou hadst been rough and hard-hearted, they would surely have dispersed from around thee. So pardon them and ask forgiveness for them, and consult them in matters of administration; and when thou art resolved, then put thy trust in ALLAH. Surely, ALLAH loves those who put their trust in HIM
Then [it was] by a mercy from God that thou wert gentle with them. Hadst thou been severe [and] hard-hearted they would have scattered from about thee. So pardon them, ask forgiveness for them, and consult them in affairs. And when thou art resolved, trust in God; truly God loves those who trust
It is (in part) by the mercy of Allah that you dealt gently with them. If you were severe or harsh-hearted, they would have broken away from about you: So overlook (their faults by pardoning them), and ask for (Allah’s) Forgiveness for them; And consult them in affairs (of moment). Then, when you have taken a decision, put your trust in Allah. For Allah loves those who put their trust (in Him)
Out of God’s mercy, you dealt gently with them. They would’ve dispersed from around you if you had been harsh and hard-hearted. So forgive them, pray for their forgiveness, and consult with them in the matter. Once you’ve made a decision, put your trust in God. God loves those who trust.
It is by of grace from God that you were gentle with them. Had you been harsh, hardhearted, they would have dispersed from around you. So pardon them, and ask forgiveness for them, and consult them in the conduct of affairs. And when you make a decision, put your trust in God; God loves the trusting
So by mercy from Allah , [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah . Indeed, Allah loves those who rely [upon Him]
So by the mercy of God, you were gentle with them. And if you had broken up, harsh of the heart, surely they would have dispersed from around you. So pardon them, and ask forgiveness for them, and consult them in the affair, and when you have decided, then rely upon God. Indeed, God loves those who rely.
It is part of the Mercy of God that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (God's) forgiveness for them; and consult them in affai rs (of moment). Then, when thou hast Taken a decision put thy trust in God. For God loves those who put their trust (in Him)
It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him)
إِن یَنصُرۡكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمۡۖ وَإِن یَخۡذُلۡكُمۡ فَمَن ذَا ٱلَّذِی یَنصُرُكُم مِّنۢ بَعۡدِهِۦۗ وَعَلَى ٱللَّهِ فَلۡیَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ ١٦٠
If God helps you [believers], no one can overcome you; if He forsakes you, who else can help you? Believers should put their trust in God
If Allah helps you, none can overcome you. If He forsakes you, who is there after Him who can help? In Allah alone the believers put their trust.
If Allah succoureth you, there is none that can overcome you; if He abandon you, who is there that can succour you after Him? And in Allah let the believers trust
If God is there to help you none will overcome you; and if He forsake you, who will help you other than Him? So only in God should the faithful place their trust
If Allah helps you, nobody can be victorious over you. But if He leaves you to your own accord without help, who can be your helper! Let the believers place their trust only in Allah (their reality with His Names).
If Allah helps you, no one can vanquish you. If He forsakes you, who can help you after that? So the muminun should put their trust in Allah.
If Allah helps you, no one can overcome you, but if He forsakes you, who will help you after Him? So in Allah let all the faithful put their trust
If God helps you, there will be none who can overcome you; if He forsakes you, who is there that can help you thereafter? In God, then, let the believers put all their trust
If Allah goes on helping you there is none to overcome you and if He forsakes you, then, who is there that will help you besides Him. Let the believers put their trust in Allah alone
If God helps you, none can overcome you; but if He forsakes you, who then can help you after Him? Therefore in God let the believers put all their trust
If God helps you, no one can overcome you, and if He leaves you then who helps you after Him? And the believers should put their trust in God.
If God supports you, none can defeat you. If God [for some reason] abandons you, who else can help you? Therefore, in God the believers should trust
If God helps you, none can defeat you. If He abandons you, who is there after that, who can help you? In God then let believers put their trust
If Allah supports yousg, then there is none who can overcome you. But if He forsakes you, then who is it who will support you after Him? So in Allah let the believers place their trust.
If God help you, there is none can overcome you; but if He leave you in the lurch, who is there can help you after Him? Upon God then let believers rely
If Allah supports you, no one can overcome you; and if He forsakes you, who is there who can then help you? And in Allah only should the Muslims trust
If Allah helps you, then there is no one to overcome you but if Allah abandons you, who then is there to help you after Him so in Allah let the believers put their trust.
If God help you, none shall conquer you; but if he desert you, who is it that will help you after Him? Therefore in God let the faithful trust
If Allah help you, there is none that can overcome you; but if He withdraws his help, who is there that can help you? Upon Allah then let believers rely
If Allah helps you, none can overcome you. If He forsakes you, who then can help you after Him? Therefore, in Allah let the believers put all their trust
If God help you, none shall overcome you; but if He abandon you, who is he that shall help you when He is gone? In God, then, let the faithful trust
If Allah does assist you, then none (can be one) who overcomes you; and if He forsakes you, then who is that who assists you after Him? And in Allah must put trust the Believers
If God helps you, then none will be one who is a victor over you. And if He withdraws His help from you, then, who is there who helps you after Him? And in God put their trust the ones who believe.
If Allah helps you, none can overcome you. If He forsakes you, who is there, after Him, who can help you? In Allah, believers should put their trust.
If Allah helps you, none can overcome you: If He forsakes you, who is there, after that, that can help you? In Allah, then, let believers put their trust.
If Allah helps you none shall prevail over you; if He forsakes you then who can help you? It is in Allah that the believers should put their trust
If Allah helps you, there is none that can overcome you; and if He forsakes you, who is there that can help you after Him? And in Allah should the believers put their trust
If Allah helps you, no one can overcome you. And if He forsakes you, then who is there after Him who can help you? Therefore, let the believers put their trust in Allah.
If Allah helps you, none can get the better of you. And if He forsakes you, who is there to help you thereafter? In Allah, then, believers should put their trust
If Allah helps you, none can overpower you; but if He abandons you taking away all support, then who is it that can help you after Him? And the believers should rely on Allah alone
If God grants you victory then none can defeat you, and if He abandons you then who can grant you victory after Him And towards God the believers should put their trust
If God grants you victory then none can defeat you, and if He abandons you then who can grant you victory after Him? And towards God the believers should put their trust.
If God grants you victory then none can defeat you, and if He abandons you then who can grant you victory after Him? And towards God the believers should put their trust.
If God gives you victory/aid, so (there is) no defeater for you, and if He abandons/deserts you, so who (is) of that to give you victory/aid from after Him? And on God so should rely/depend the believers
If God succours you, none can ever overcome you; but if He should forsake you, who could succour you thereafter? In God, then, let the believers place their trust
In case Allah grants you victory, then none can overcome you, (Literally: none can be your over comer) and in case He abandons you, who then can give you victory after Him? And in (Literally: on) Allah let the believers put their trust
If Allah is your helper none can overcome you, and if He withdraw His help from you, who is there who can help you after Him? In Allah let believers put their trust
If God is your helper, no one can defeat you. However, if He abandons you, who would help you? The true believers trust in God
If Allah helps you, there is none to overcome you. And if He abandons you, then, who is there to help you after that? In Allah the believers should place their trust
If Allâh helps you, then no one can defeat you. But if He forsakes you, then who can offer you help after Him? Let the ‘Monotheistic Believers’ depend on Allâh with full trust.
No one can overcome you, if Allah helps you. And if He forsakes you, is there anyone who can help you after that? So, let the believers put their trust in Allah
If Allâh helps you, then none can defeat you. But if He forsakes you, then who else can help you?. So let the Monotheistic Believers depend on Allâh with full trust.
If Allah upholds you and confers on you His tutelary protection, no one can gain advantage over you, and if He should deny you tutelary protection, who else is there besides Him who can protect you or help you in distress and misfortune! In Allah should those whose hearts have been touched with the divine hand put their trust
If Allah helps you, no one can defeat you, but if He humiliates you, then who will be your helper? The believers put their trust in Allah.
If Allah helps you, none can defeat you. But if He denies you help, then who else can help you? So in Allah let the believers put their trust.
If Allah helps you, then nobody can overcome you, and if He abandons you, then who is there to help you afterwards? And on Allah let the believers rely.
And if God helps you, none can overcome you, if He abandons you, who then can help you after Him? Therefore in God let the faithful put their trust
If GOD supports you, none can defeat you. And if He abandons you, who else can support you? In GOD the believers shall trust.
If God supports you, no one can defeat you. But if He fails you, who then can help you? Let the believers put their trust in God.
If God supports you, no one can defeat you. But if He fails you, who then can help you? Let the believers put their trust in God.
If Allah victoried you, so there is no overcomer for you. And if He lets down you, so who will victory you after Him? And on Allah, the believers shall rely.
If Allah helps you, none can overcome you. But, if He forsakes you, who is there then that can help you after that ? And on Allah should the believers rely
If God helps you, none can overcome you; but if He should forsake you, then who is it that can help you besides Him? It is in God that the believers should put their trust.
When Allah helps you no one can overcome you. If He withdraws His help from you, who is there who can help you? If you ignore His Laws, His Laws forsake you. Believers put their trust in Allah (since He never changes His Laws)
If Allah assists you, then there is none that can overcome you, and if He forsakes you, who is there then that can assist you after Him? And on Allah should the believers rely
If ALLAH helps you none can overcome you; but if HE forsakes you, then who is there that can help you beside HIM? In ALLAH, then, let the believers put their trust
If God helps you, none shall overcome you. And if He forsakes you, who then can help you thereafter? And in God let the believers trust
If Allah helps you, none can overcome you; And if He forsakes you, who is there after Him who can help you, (after that)? In Allah, then, let believers put their trust
If God helps you, none can defeat you, and if He forsakes you, who else can assist you? Therefore, let the believers put their trust in God.
If God supports you, there is none who can overcome you. But if He fails you, who is there to help you after Him? So in God let the believers put their trust
If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely
If God helps you, none can overcome you; and if He forsakes you, who then can help you after Him? And upon God let the believers rely.
If God helps you, none can overcome you: If He forsakes you, who is there, after that, that can help you? in God, then, Let believers put their trust
If Allah helps you, none can overcome you: If He forsakes you, who is there, after that, that can help you? in Allah, then, Let believers put their trust
وَمَا كَانَ لِنَبِیٍّ أَن یَغُلَّۚ وَمَن یَغۡلُلۡ یَأۡتِ بِمَا غَلَّ یَوۡمَ ٱلۡقِیَـٰمَةِۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسࣲ مَّا كَسَبَتۡ وَهُمۡ لَا یُظۡلَمُونَ ١٦١
It is inconceivable that a prophet would ever dishonestly take something from the battle gains. Anyone who does so will carry it with him on the Day of Resurrection, when each soul will be fully repaid for what it has done: no one will be wronged
It is not (conceivable) for a prophet that he defrauds (take booty illegally) and he who defrauds will bring forth what he has defrauded on the Day of Resurrection. Then every person shall be fully compensated what he has earned, and they shall not be dealt unjustly.
It is not the part of a prophet to hide anything away: whosoever hideth anything away, he shall bring forth on the Day of Resurrection that which he had hidden away; then shall each one be repaid in full that which he hath earned, and they shall not be wronged
It is not for a prophet to be false; and whoever is false will indeed bring his falsehood with him on the Day of Reckoning when each will receive his reward without favour or wrong
It is not possible for a Nabi to betray what is entrusted. Whoever betrays, he will come with his betrayal hung on his neck! After this, everyone will be given exactly what they earned (with their deeds) they will not be wronged!
No Prophet would ever be guilty of misappropriation. Those who misappropriate will arrive on the Day of Rising with what they have misappropriated. Then every self will be paid in full for what it earned. They will not be wronged.
A prophet may not breach his trust, and whoever breaches his trust will bring his breaches on the Day of Resurrection; then every soul shall be recompensed fully for what it has earned, and they will not be wronged
It is not conceivable that a Prophet defrauds; and whoever defrauds (by stealing from public property or war-gains) will come with what he gained by his fraud on the Day of Resurrection. Then every soul shall be repaid in full what it has earned (while in the world), and they will not be wronged
It is not possible for a Prophet to be guilty of a breach of trust, but whoever (else) is guilty of a breach of a trust he will have to bring forth that about which he had been guilty, on the Day of Resurrection when every soul shall be paid in full for what it has accomplished, and they shall not be done any injustice
It is not for a Prophet to be fraudulent; whoso defrauds shall bring the fruits of his fraud on the Day of Resurrection; then every soul shall be paid in full what it has earned, and they shall not be wronged
It is not right for any prophet to cheat, and anyone who cheats brings what he has cheated to the Resurrection Day, and everyone is paid back (in full) for what they did, and they are not wronged.
Even the Prophet of God may not abuse what he is being trusted with [and take more than his fair share of the confiscated materials in the war.] Those who act unfaithfully have to answer their Lord on the Day of resurrection; the Day on which every soul will receive what it has earned and none will be dealt unjustly
No prophet can shirk his trust. And whoever does this, they will on the Day of Accountability, restore what they misappropriated. Then every soul will receive their due, whatever it earned. And none will be dealt with unjustly
And never was it for a prophet to defraud, for whoever defrauds brings whatever he has defrauded on the Day of Resurrection. Then every single self is paid in full for what it has earned, and they are not dealt with unjustly.
It is not for the prophet to cheat; and he who cheats shall bring what he has cheated on the resurrection day. Then shall each soul be paid what it has earned, and they shall not be wronged
And it is unimaginable that any Prophet would hide something; and whoever hides it, will bring what he hid with him on the Day of Resurrection; then every soul will be paid in full for whatever they earned; and they will not be wronged
And it is indeed not meet for a prophet to filch and whoever filches, he will come with that which he filched on the day of resurrection. Then every soul will be paid in full all that it had earned and they will not be cheated.
It is not the part of a prophet to defraud, for he who defraudeth, shall bring with him what he hath defrauded any one of, on the day of the resurrection. Then shall every soul be paid what he hath gained; and they shall not be treated unjustly
It is not for the Prophet to deceive; and he who deceives shall bring his deceit with him on the Day of Resurrection. Then shall each soul be paid what it has earned, and they shall not be wronged
It is not for a Prophet to defraud, whosoever defrauds shall bring that fraud on the Day of Resurrection. Then, every soul shall be paid in full what it has earned, and they shall not be wronged
It is not the Prophet who will defraud you; - But he who shall defraud, shall come forth with his defraudings on the day of the resurrection: then shall every soul be paid what it hath merited, and they shall not be treated with injustice
And it is not for a Prophet that he breaches trust. And one who breaches trust, shall restore what ever he breached on the Day of Resurrection. Then shall be paid in full every soul what she earned — and they shall not be dealt with unjustly
It had not been for a Prophet that he defraud. And whoever defrauds, what he defrauded will approach him on the Day of Resurrection. Again, the account will be paid in full of every soul for what he earned and they will not be wronged.
It is not possible for a prophet to be deceptive. One who is deceptive will be confronted with his/her deceit on the Day of Resurrection. Every person will be reimbursed for whatever he/she has done. No one will be wronged.
No prophet could (ever) be false to his trust. If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated; then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly.
It is not for a Prophet to defraud; and whoever defrauds shall bring with him the fruits of his fraud on the Day of Resurrection, when every human being shall be paid in full what he has earned, and shall not be wronged
And it is not for a prophet to act dishonestly. And whoever acts dishonestly will bring his dishonesty on the day of Resurrection. Then shall every soul be paid back fully what it has earned, and they will not be wronged
And it is not (in the nature) of any prophet to cheat, and he who cheats, will (have to) bring on the day of resurrection that which he cheated, then everyone will be repaid fully for that which he earned and injustice will not be done to them.
No prophet could deceive. And if anyone deceived, he will come with what he deceived, on the Day of Judgment. Then shall every soul be paid what it earned. And none shall be wronged
It is just not conceivable that any Prophet would conceal anything. And whoever hides away (another’s right) will have to bring forth on the Day of Resurrection whatever he had held back. Then everyone will be paid in full for his deeds, and they will not be wronged
It was not for any prophet that he should embezzle, and he who embezzles will be brought with what he has embezzled on the Day of Resurrection, then every soul will be given what it has earned without being wronged
It was not for any prophet to embezzle, and he who embezzles will be brought with what he has embezzled on the Day of Resurrection, then every soul will be given what it has earned without being wronged.
It was not for any prophet to embezzle, and he who embezzles will be brought with what he has embezzled on the Day of Resurrection, then every soul will be given what it has earned without being wronged.
And (it) was not to a prophet to cheat/defraud , and who cheats/defrauds comes with what he cheated/defrauded (in) the Resurrection Day, then each self is fulfilled what it gathered/acquired ,and they are not being caused injustice to/oppressed
AND IT IS not conceivable that a prophet should deceive - since he who deceives shall be faced with his deceit on the Day of Resurrection, when every human being shall be repaid in full for whatever he has done, and none shall be wronged
And in no way has a Prophet (the right) to exploit. And whoever exploits will come up with whatever he exploited on the Day of the Resurrection; thereafter every self will be paid in full whatever it has earned, and they will not be done an injustice
It is not for any prophet to embezzle. Whoso embezzleth will bring what he embezzled with him on the Day of Resurrection. Then every soul will be paid in full what it hath earned; and they will not be wronged
No Prophet can ever be treacherous. A treacherous person will be brought before God on the Day of Judgment with his treacherous deeds. Then every soul will be recompensed for its works without being wronged
It is not conceivable from a prophet to misappropriate the spoils. Whoever misappropriates shall bring forth, on Doomsday, what he misappropriated. Then, everybody shall be paid, in full, for what he has earned, and they shall not be wronged
It is not possible for any Prophet to defraud, and whoever defrauds will bring what he has defrauded with him on the ‘Day of Resurrection’. Then each ‘Human Self’ will be paid in full for what it earned; and they will not be wronged.
It is not (possible) for a Prophet to deceive (anyone) ever. Whoever cheats and defrauds (others) will, on the Day of Judgment, bring (and carry the burden of) his deceit with him. Each one will then be paid in full for everything he had earned. No one will be wronged at all
It is not possible for any Prophet to defraud. And whoever defrauds will bring what he has defrauded with him on the Day of Resurrection. Then each human person will be paid in full for what has has earned. And they will not be wronged.
It is not a Prophet who would appropriate spoils or anything else to wrong uses or apply it dishonestly to his own use. Nor would he ever betray the trust or the one who trusted him. He who withholds from anyone what is his, by right, shall carry in Day of Judgement the insignia of fraud and misappropriation when every soul shall be requited with what is commensurate with its deeds and no one shall be wronged
A prophet does not cheat anyone. Whoever cheats will be forced to produce what he gained by cheating on the Day of Judgement; then everyone will be paid their due in full, and they will not be wronged.
It is not appropriate for a prophet to illegally withhold spoils of war. And whoever does so, it will be held against them on the Day of Judgment. Then every soul will be paid in full for what it has done, and none will be wronged.
It is not befitting for a prophet to take advantage (of anyone), whoever takes advantage will bring what he has taken advantage of on the day of resurrection, then every soul will be given in full what it has earned and they will not be wronged.
No prophet would steal; for anyone that steals shall on the Day of Resurrection bring with him that which he has stolen. Then shall every soul be paid what it has earned: none shall be wronged
Even the prophet cannot take more of the spoils of war than he is entitled to. Anyone who takes more than his rightful share will have to account for it on the Day of Resurrection. That is when each soul is paid for whatever it earned, without the least injustice.
No prophet should deceive, and whoever deceives will be faced with his deceit on the Resurrection Day. Then every soul will be rewarded according to what it earned, and they will not be wronged.
No prophet should deceive, and whoever deceives will be faced with his deceit on Resurrection Day. Then every soul will be rewarded according to what it earned, and they will not be wronged.
It was not for a prophet to defraud. And whoever defrauds will bring with what he defrauded on The Resurrection Day. Then every soul will be fulfilled for what it has earned, and they will not be oppressed.
And it is not for any prophet to defraud and whoever defrauds shall bring along what he has defrauded on the Day of Resurrection. Then everyone will be repaid for whatever he has earned, and they will not be dealt with unjustly
It does not behove a Prophet to act dishonestly, for he who acts dishonestly shall be faced with his dishonesty on the Day of Resurrection. Everyone will then be paid in full what he has earned, and none shall be wronged.
No Prophet could ever act dishonestly. Anyone who acts dishonestly will have to account for it on the Day of Resurrection. That is when every "Self" shall receive the recompense and they will not be wronged
And it is not attributable to a prophet that he should act unfaithfully; and he who acts unfaithfully shall bring that in respect of which he has acted unfaithfully on the day of resurrection; then shall every soul be paid back fully what it has earned, and they shall not be dealt with unjustly
And it is not possible for a Prophet to act dishonestly, and whosoever acts dishonestly shall bring with him that, concerning which he has been dishonest, on the Day of Resurrection. Then every soul shall be fully paid what it has earned; and they shall not be wronged
It is not for any prophet to defraud. And whosoever defrauds will bring what he obtained by fraud on the Day of Resurrection. Then every soul shall be paid what it has earned in full, and they shall not be wronged
It is not for a prophet to be (ever) false to his trust in the matters of the booty (of the war). If any person is so false, on the Day of Judgment, he shall restore what he falsified; Then every soul shall receive its due— Whatever it earned— And none shall be dealt with unjustly
It is not for a prophet to deceive. Whoever cheats will bring his cheating with him on Resurrection Day. Then, every soul will be fully compensated for its deeds and won’t be wronged.
It is not for a prophet to act dishonestly. Whoever acts dishonestly will bring his dishonesty on the Day of Resurrection. Then every soul will be paid in full for what it has earned, and they will not be wronged
It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection. Then will every soul be [fully] compensated for what it earned, and they will not be wronged
And it is not for a prophet to cheat; and whoever cheats shall bring what he has cheated on the Day of Resurrection. Then shall each soul be paid in full what it has earned, and they shall not be wronged.
No prophet could (ever) be false to his trust. If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated; then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly
No prophet could (ever) be false to his trust. If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated; then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly
أَفَمَنِ ٱتَّبَعَ رِضۡوَ ٰنَ ٱللَّهِ كَمَنۢ بَاۤءَ بِسَخَطࣲ مِّنَ ٱللَّهِ وَمَأۡوَىٰهُ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمَصِیرُ ١٦٢
Can the man who pursues God’s good pleasure be like the man who has brought God’s wrath upon himself and whose home will be Hell- a foul destination
Can a person who follows the good pleasure of Allah, be like the one who is laden with the Wrath of Allah (by taking booty illegally)? Its abode is hell and the worst destination.
Is then one who followeth the pleasure of Allah like unto him who hath settled under the displeasure of Allah? His resort is Hell, and ill is that destinatio
Is a man who has followed the pleasure of God the same as he who has incurred His wrath, whose abode is surely Hell, a dreadful place
Is one who pursues the pleasure of Allah (the forces of the Names within his essence) like the one whose abode is hell, the place where Allah’s anger is expressed? How wretched an end that is!
Is someone who pursues the pleasure of Allah the same as someone who incurs displeasure from Allah and whose refuge is Hell? What an evil destination!
Is he who follows [the course of] Allah’s pleasure like him who earns Allah’s displeasure and whose refuge is hell, an evil destination
What, is he who strives after God’s good pleasure and approval like him who is laden with God’s condemnation and whose refuge is Hell? How evil a destination to arrive at
Can the person who (always) follows the good pleasure of Allah be like the person who has incurred the displeasure of Allah and whose abode is Gehenna? What an evil destined abode it is
What, is he who follows God's good pleasure like him who is laden with the burden of God's anger, whose refuge is Gehenna? An evil homecoming
Is someone who follows God’s pleasure like someone who incurs God’s anger, and his housing is hell, a miserable destination?
Is the man who seeks the pleasure of the Lord equal to the one who provokes the anger of God? The latter destiny. What an evil destination
Is the person who follows the blessings of God like the person who brings on himself the punishment of God, and whose home is hell? This is a terrible destination indeed
Is someone who has pursued Allah's good pleasure the same as someone who has incurred Allah's anger and whose shelter is Hell? And what a miserable destiny!
Is he who follows the pleasure of God, like him who has drawn on himself anger from God, whose resort is hell? An evil journey shall it be
So is one who follows the will of Allah equal to one who has incurred the wrath from Allah and whose home is the fire? And what a wretched place to return
Is he who follows the goodly pleasure of Allah like one who goes away with the displeasure from Allah? and his resting place will be the hellfire and what a woeful place of ending.
Shall he therefore who followeth that which is well-pleasing unto God, be as he who bringeth on himself wrath from God, and whose receptacle is hell? An evil journey shall it be thither
Is he who follows the pleasure of Allah, like him who has drawn on himself anger from Allah, whose resort is the Fire? An evil journey´s end
Is he who follows the pleasure of Allah like he who is laden with the Anger of Allah, Gehenna (Hell) shall be his shelter. Evil shall be his return
Shall he who hath followed the good pleasure of God be as he who hath brought on himself wrath from God, and whose abode shall be Hell? and wretched the journey thither
Is then one who obeyed what is pleasing unto Allah, like the one who brought on himself something of the wrath of Allah and his receptacle (happens to be) Hell — a woeful place of stay
So, then, is he who followed the contentment of God like he who drew the burden of the displeasure of God and whose place of shelter will be hell? And miserable will be the Homecoming!
Is one who follows the good pleasure of Allah like one who brings upon him-/herself the wrath of Allah and whose goal is Hell? What a terrible goal!
Is the man who follows the good pleasure of Allah like the man who draws on himself the wrath of Allah, and whose abode is in Hell?- A woeful refuge!
Is he who follows the good pleasure of Allah like him who is laden with Allah´s wrath and whose abode is Hell? How evil that is for a resting-place
Is then he who follows the pleasure of Allah like him who incurs Allah’s displeasure, and his abode is hell? And it is an evil destination
Then, is he, who follows Allah's pleasure, like him who deserves displeasure of Allah and his settling place is hell? And it is an evil destination.
Is the one seeking Allah's pleasure like the one incurring Allah's wrath and woefully destined for an abode in Hell? And it is the worst destination
How can a person who has subjected himself to the will of Allah be like the one who has earned Allah’s wrath? And Hell is his abode, and that is an extremely evil dwelling
Is one who follows the pleasure of God, as one who draws the wrath of God and whose abode is Hell What a miserable destiny
Is he who follows the pleasure of God as he who draws the wrath of God and his abode is Hell and a miserable destiny?
Is he who follows the pleasure of God as he who draws the wrath of God and his abode is Hell and a miserable destiny?
Is that who followed God's acceptance/approval/satisfaction, as who returned with hatred/anger/dissatisfaction from God, and his shelter/refuge (is) Hell , and how bad (is) the end/destination
Is then he who strives after God's goodly acceptance like unto him who has earned the burden of God's condemnation and whose goal is hell? - and how vile a journey's end
Then is he who closely follows the all-blessed satisfaction of Allah like him who has drawn upon (himself) wrath from Allah and whose abode is Hell? And miserable is the Destiny
Is one who followeth the pleasure of Allah as one who hath earned condemnation from Allah, whose habitation is the Fire, a hapless journey's end
Are those who seek God's pleasure equal to those who incur His wrath and whose dwelling will be hell, the terrible destination
How then, could one who submits to the pleasure of Allah be equal to him who returns with displeasure from Allah? His ultimate place is the Fire; and what an evil end it is
Is the one who follows the good pleasure of Allâh like the one who brings the wrath of Allâh upon himself and his abode is hellfire? Dreadful is definitive course!.
Could the one who seeks the approval (and acceptance) of Allah, ever be like the one who (deserves and) draws the wrath of Allah? Hell shall be his abode, and it is the (most) despicable destination
Is the one who follows the good pleasure of Allâh like the one who brings His wrath upon himself and his abode is hellfire?. What a dreadful destination!
Shall he who obeyed Allah’s statutes in quest of Allah’s satisfaction compare with the one who came within the measure of Allah’s wrath and has been destined to the abode in Hell, which is an evil destiny
How can a person who seeks Allah’s pleasure be compared with one who earned His anger, and whose destination is Hell? What a wretched end!
Are those who seek Allah’s pleasure like those who deserve Allah’s wrath? Hell is their home. What an evil destination!
Is he who pursues the approval of Allah like him who brings upon himself disapproval from Allah and his refuge is hell, a bad destination?
Can the man who seeks to please God be compared to him who has incurred God‘s anger? Hell shall be his home, evil his fate
Is one who pursues GOD's pleasure the same as one who incurs wrath from GOD and his destiny is Hell, the most miserable abode?
Is someone who pursues God's acceptance, like the one who earns God's wrath? His dwelling is Hell, a dreadful destiny.
Is someone who pursues God’s acceptance, like the one who earns God’s wrath? His dwelling is Hell, a dreadful destiny.
So who followed Allah's satisfaction is the same as who incurred by wrath from Allah and his shelter is Gohanam (Hell) and wretched is the destiny?
Is one who follows the pleasure of Allah like him who incurs wrath from Allah, and whose abode will be Hell ? And an evil destination it is.!
Can he who strives after God's pleasure be compared to one who has incurred God's wrath and whose abode is hell? How evil such a goal is.
Is one who seeks the Approval of Allah the same as one who earned Allah's disapproval, and his destiny is Hell, the most miserable abode
Is then he who follows the pleasure of Allah like him who has made himself deserving of displeasure from Allah, and his abode is hell; and it is an evil destination
Is he who follows the pleasure of ALLAH like him who draws on himself the wrath of ALLAH and whose abode is Hell? And an evil retreat it is
Is he who pursues God’s Contentment like one who earns a burden of anger from God, and whose refuge is Hell? An evil journey’s end
Is the man who follows the good pleasure of Allah like the man who draws on himself the anger of Allah, and whose home is in Hell? And a woeful place (to live)
Is one who follows God’s approval like one who incurred God’s wrath and whose dwelling is Hell—a miserable destination?
Is someone who pursues God's approval the same as someone who incurs God's wrath and his refuge is Hell—the miserable destination
So is one who pursues the pleasure of Allah like one who brings upon himself the anger of Allah and whose refuge is Hell? And wretched is the destination
Is he who follows the pleasure of God, like he who returned with displeasure of God, whose abode is Hell? And evil is the destination.
Is the man who follows the good pleasure of God Like the man who draws on himself the wrath of God, and whose abode is in Hell?- A woeful refuge
Is the man who follows the good pleasure of Allah Like the man who draws on himself the wrath of Allah, and whose abode is in Hell?- A woeful refuge
هُمۡ دَرَجَـٰتٌ عِندَ ٱللَّهِۗ وَٱللَّهُ بَصِیرُۢ بِمَا یَعۡمَلُونَ ١٦٣
They are in a different class in God’s eyes; God sees exactly what they do
They have different grades with Allah, and Allah is All-Seer of what they do.
Of diverse degrees shall be they with Allah, and Allah is Beholder of that which they work
There are different ranks with God, And God sees everything you do
They have different degrees in the sight of Allah (in terms of their knowledge, wisdom and understanding). Allah is Basir of (evaluates) what you do (for He is the essence and the creator of them with His Names).
They have different ranks with Allah. Allah sees what they do.
They have ranks with Allah, and Allah sees best what they do
They are in varying grades in God’s sight, and God sees well all that they do
They (- the believers and the Prophets) have exalted degrees of rank of grace with Allah. And Allah sees well of all that they do
They are in ranks with God; and God sees the things they do
They have (different) ranks with God, and God sees what they do.
There are different degrees [of grace and evil] that people earn. God sees everything [and rank people accordingly.]
They are on different levels in the sight of God, and God sees well all that they do
They are of (different) degrees (of rank) with Allah. And Allah is All-Seeing of what they do.
These are degrees with God, and God sees what ye do
They are in different ranks before Allah; and Allah sees their deeds
There are ranks in the sight of Allah and Allah is All-seeing about all that they do.
There shall be degrees of rewards and punishments with God, for God seeth what they do
There are degrees with Allah, and Allah sees what you do
They are in ranks with Allah. Allah sees what they do
There are varying grades with God: and God beholdeth what ye do
(For) them are gradings with Allah and Allah is All-Seer what they do
They have degrees with God. And God is Seeing of what they do.
They are on different levels as far as Allah is concerned. Allah is all-seeing of what they do.
They are in varying grades in the sight of Allah, and Allah sees well all that they do.
They vary greatly in rank in the sight of Allah, and Allah sees what they do
There are grades with Allah. And Allah is Seer of what they do
There are grades for them with Allah and Allah is the Seer of that which they do.
There are different grades for them with Allah, and Allah does see all that they do.
They have varying grades in the sight of Allah and Allah thoroughly observes their acts
They are grades with God, and God is seer of what they do
They are in grades with God, and God is Seer of what they do.
They are in grades with God, and God is Seer of what they do.
They are degrees/stages at God, and God (is) seeing/knowing with what they make/do/work
They are on [entirely] different levels in the sight of God; for God sees all that they do
They are degrees (of honor) in the Providence of Allah; and Allah is Ever-Beholding of whatever they do
There are degrees (of grace and reprobation) with Allah, and Allah is Seer of what they do
People are of various grades in the sight of God. God is Well-Aware of all that they do
They are of various ranks with Allah. Allah is watchful of what they do
They are in different ranks in the sight of Allâh, and Allâh is Well-Aware of all that they do.
They have different status in the sight of Allah! And Allah (vigilantly) watches over everything they do
They are in different ranks in the sight of Allâh. And Allâh is Well-Aware of whatever they do.
People are divided according to grades of quality, disposition and attributes as determined by Allah. Allah is Bassirun, He sees all that they do
For each of them, Allah has prepared different ranks. Allah sees what they do
They ˹each˺ have varying degrees in the sight of Allah. And Allah is All-Seeing of what they do.
They have (different) stages with Allah, and Allah sees what they do.
Varied are the rewards of God. God is cognizant of all their actions
They certainly occupy different ranks at GOD. GOD is Seer of everything they do.
They are on different levels in the sight of God. God sees what they do.
They are on different levels in the sight of God. God sees what they do.
They are of degrees with Allah, and Allah is Seer with what they are working.
They are of (varying) ranks with Allah; and Allah sees what they do
They have different standings in God's sight. God sees all that they do.
They are at different levels with Allah. Allah is Seer of what they do. The ranks of all people are determined solely by their deeds, and your Lord is not unaware of anything they do (6:132)
There are (varying) grades with Allah, and Allah sees what they do
They have different ranks with ALLAH; and ALLAH sees what they do
They are ranked in degrees in the sight of God, and God sees whatsoever they do
They are in varying grades in the sight of Allah, and Allah is All Seeing (Baseer) all that they do
These are distinct positions before God, and God sees what they do.
They have different ranks with God, and God is Seeing of what they do
They are [varying] degrees in the sight of Allah , and Allah is Seeing of whatever they do
They are in ranks with God; and God sees what they do.
They are in varying gardens in the sight of God, and God sees well all that they do
They are in varying gardens in the sight of Allah, and Allah sees well all that they do
لَقَدۡ مَنَّ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِینَ إِذۡ بَعَثَ فِیهِمۡ رَسُولࣰا مِّنۡ أَنفُسِهِمۡ یَتۡلُوا۟ عَلَیۡهِمۡ ءَایَـٰتِهِۦ وَیُزَكِّیهِمۡ وَیُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ وَإِن كَانُوا۟ مِن قَبۡلُ لَفِی ضَلَـٰلࣲ مُّبِینٍ ١٦٤
God has been truly gracious to the believers in sending them a Messenger from among their own, to recite His revelations to them, to make them grow in purity, and to teach them the Scripture and wisdom- before that they were clearly astray
Indeed Allah has done a great Favor on the believers when He has sent to them a Messenger (Muhammad) from among themselves, who recites to them His Verses (the Qur’an), purifies them, teaches them the book (the Qur’an) and the wisdom, and indeed they were before in clear error.
Assuredly Allah hath conferred a benefit on the believers when He raised up unto them an apostle from amongst themselves, he rehearseth unto them His revelations and purifieth them and teacheth them the Book and wisdom, and afore they were in an error manifest
God has favoured the faithful by sending an apostle to them from among themselves, who recites to them His messages, and reforms and teaches them the Law and the judgement, for they were clearly in error before
Indeed Allah disclosed, as a blessing, a Rasul for the believers from within themselves (brought forth a Rasul from among their own kind) he reads His signs; purifies them and teaches them the knowledge of reality and Wisdom (the system and order of all that is formed). (Whereas) previously they were in evident corruption!
Allah showed great kindness to the muminun when He sent a Messenger to them from among themselves to recite His Signs to them and purify them and teach them the Book and Wisdom, even though before that they were clearly misguided.
Allah certainly favoured the faithful when He raised up among them an apostle from among themselves to recite to them His signs and to purify them, and to teach them the Book and wisdom, and earlier they had indeed been in manifest error
Assuredly, God has done the believers a great kindness by raising among them a Messenger of their own, reciting to them His Revelations, and purifying them (of false beliefs and doctrines, and sins, and all kinds of uncleanness), and instructing them in the Book and the Wisdom. Whereas, before that, they were lost in obvious error
Verily, Allah has bestowed a favour on the believers when He has raised amongst them a great Messenger from amongst themselves who recites to them His Messages, and purifies them and teaches them the Book and the wisdom; although before this, they were steeped in flagrant error
Truly God was gracious to the believers when He raised up among them a Messenger from themselves, to recite to them His signs and to purify them, and to teach them the Book and the Wisdom, though before they were in manifest error
God has certainly favored the believers when He sent a messenger among them from themselves, to read His signs to them and to purify them, and to teach them the book and wisdom, while they were in clear error in the past.
Indeed God has blessed the believers by appointing a Prophet from among themselves to recite His revelations, purify them and teach them the Scripture and wisdom; they were in absolute ignorance
God bestowed a great favor on the believers when He sent them a messenger from among themselves, rehearsing to them the signs of God, refining them, and instructing them in scripture and wisdom, while before that they had been in clear error
Most surely, Allah has conferred favor upon the believers, having sent them a messenger from among themselves, reading to them His signs and purifying them and teaching them the Scripture and wisdom, for surely they were previously in evident misguidance.
God was surely very gracious to the believers, when He sent amongst them an apostle from themselves, to recite to them His signs, and purify them, and teach them the Book and wisdom, although they surely were before his time in manifest error
Allah has indeed bestowed a great favour upon the Muslims, in that He sent to them a Noble Messenger (Prophet Mohammed - peace and blessings be upon him) from among them, who recites to them His verses, and purifies them, and teaches them the Book and wisdom; and before it, they were definitely in open error. (The Holy Prophet Mohammed – peace and blessings be upon him – is one of Allah’s greatest favours to mankind.
Allah indeed has favoured the believers when He sent a messenger among them from themselves. He rehearses upon them His signs and he sanctifies them and he teaches them the book and the wisdom even though before that they were surely in evident misguidance.
Now hath God been gracious unto the believers when he raised up among them an apostle of their own nation, who should recite his signs unto them, and purify them, and teach them the book of the Koran and wisdom; whereas they were before in manifest error
Allah was surely very gracious to the believers, when He sent amongst them a Messenger from among themselves (or of their own), who recite to them His revelations, and causes them to grow (or be purified), and teaches them the Scripture and wisdom, altho
Allah has surely been gracious to the believers when He sent among them a Messenger from themselves to recite to them His verses, to purify them, and to teach them the Book and the Wisdom (prophetic sayings), though before that they were in clear error
Now hath God been gracious to the faithful, when he raised up among them an apostle out of their own people, to rehearse unto them his signs, and to cleanse them, and to give them knowledge of the Book and of Wisdom: for before they were in manifest error
Indeed, Allah bestowed extra grace to the Believers when He raised among them a Messenger from amongst themselves. He rehearses unto them His Ayaat and sanctifies them and gives them the knowledge of Al-Kitab and Al-Hikmah, while definitely they were, since before, in manifest deviations
Certainly, God showed grace to the ones who believe when he raised up among them a Messenger from themselves who recounts His signs to them and makes them pure and teaches them the Book and wisdom. And, truly, before that they had been, certainly, clearly wandering astray.
Allah certainly bestowed a favor upon the believers by sending them a messenger from among themselves. He recites verses for them and purifies them. He teaches them the Book and wisdom, although they were previously lost in sin.
Allah did confer a great favor on the believers when He sent among them a messenger from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.
Surely Allah conferred a great favour on the believers when He raised from among them a Messenger to recite to them His signs, and to purify them, and to teach them the Book and Wisdom. For before that they were in manifest error
Certainly Allah conferred a favour on the believers when He raised among them a Messenger from among themselves, reciting to them His messages and purifying them, and teaching them the Book and the Wisdom, although before that they were surely in manifest error
Allah did bestow a favour on the believers when He raised a messenger among them from among themselves, reading to them His statements (Quran) and purifying them and teaching them the book (laws) and the wisdom (their interpretation), and although before that they were in clear error.
Allah did confer a great favour upon the believers when He sent among them a messenger from among themselves, reciting to them His signs/Verses, purifying them, and instructing them in Scripture and Wisdom. And, before that, they had indeed been in manifest error
Indeed, Allah conferred a great favour on the believers that He raised amongst them (the most eminent) Messenger (blessings and peace be upon him) from amongst themselves, who recites to them His Revelations, purifies them, and educates them on the Book and Wisdom though, before that, they were in manifest error
God has bestowed favour upon the believers by sending them a messenger from amongst themselves reciting His revelations and bettering them and teaching them the Scripture and the wisdom, and they were before in manifest darkness
God has bestowed grace upon the believers by sending them a messenger from among themselves reciting His revelations and purifying them and teaching them the Book and the wisdom, and they were before in manifest darkness.
God has bestowed grace upon the believers by sending them a messenger from among themselves reciting His revelations and purifying them and teaching them the Book and the wisdom, and they were before in manifest darkness.
God had blessed on the believers, when He sent in them a messenger from themselves, he reads/recites on them His verses/evidences and he purifies/corrects them, and he teaches/instructs them The Book ,and the wisdom , and if they were from before in (E) a clear/evident misguidance
Indeed, God bestowed a favour upon the believers when he raised up in their midst an apostle from among themselves, to convey His messages unto them, and to cause them to grow in purity, and to impart unto them the divine writ as well as wisdom - whereas before that they were indeed, most obviously, lost in error
Allah has indeed already been bounteous to the believers as He sent forth among them a Messenger from (among) themselves (who) recites to them His ayat (i.e., signs, verses) and cleanses them, and teaches them the Book and (the) Wisdom; and decidedly they were earlier indeed in evident error
Allah verily hath shown grace to the believers by sending unto them a messenger of their own who reciteth unto them His revelations, and causeth them to grow, and teacheth them the Scripture and wisdom; although before (he came to them) they were in flagrant error
God granted a great favor to the believers by sending a Messenger from their own people to recite to them God's revelations, to purify them of moral defects, to teach them the Book, and to give them wisdom. Before this they had lived in manifest error
Allah has surely conferred favor on the believers when He raised in their midst a messenger from among themselves who recites to them His verses and makes them pure and teaches them the Book and the Wisdom, while earlier, they were in open error
Indeed, Allâh conferred a great favor upon the ‘Monotheistic Believers’ when He sent among them a ‘Messenger’ from themselves reciting to them His (Holy) ‘Verses’, purifying them (from ‘Polytheism’ & ‘Atheism’), and teaching them the ‘Scripture’ and wisdom, while, before that, they had been living in manifest deception.
By raising a messenger in their midst, and from among them, Allah has certainly conferred a favor upon them. The messenger recites to them His revelations, purifies them, and teaches them the scriptures and the wisdom. Prior to that, they were clearly misguided and lost
Verily Allâh has conferred a great favor upon the those who live by Faith when He sent among them a Messenger from their own race, reciting to them the Qur’ānic Verses, purifying them (from Polytheism & Atheism), and teaching them the spirit wisdom and Scripture, while, before that they had been living in manifest deception.
Allah has been gracious to those whose hearts have been touched with the divine hand. He raised in their midst a Messenger who is related to them by kinship and by spiritual qualities into which they all entered. He is a Messenger who shall recite to them His revelations, impart sanctity to them and teach them the Book -the Quran- and acquaint their hearts with wisdom, notwithstanding that they were once lost in the maze of error and liberally swam in immoral pleasure
Allah favoured the believers when He sent them a messenger from among themselves, reciting His verses, purifying them, and teaching them the Book and wisdom, before that they were misguided
Indeed, Allah has done the believers a ˹great˺ favour by raising a messenger from among them—reciting to them His revelations, purifying them, and teaching them the Book and wisdom. For indeed they had previously been clearly astray.
Allah already bestowed His favours on the believers when He raised amongst them a messenger of their own kind who recites to them His signs and purifies them and teaches them the book and the wisdom, when before that they were in clear error.
God has surely been gracious to the faithful in sending them an apostle of their own to recite to them His revelations, to purify them, and to instruct them in the Book and in wisdom; for before that they surely were in monstrous error
GOD has blessed the believers by raising in their midst a messenger from among them, to recite for them His revelations, and to purify them, and to teach them the scripture and wisdom. Before this, they had gone totally astray.
God was gracious to the believers by sending them a messenger from among them reciting to them His verses, purifying them and teaching them the Book and Wisdom, though they were previously in clear error.
God was gracious to the believers by sending them a messenger from among them reciting to them His verses, enabling them, and teaching them the Book and Wisdom, though they were previously in clear error.
Already Allah has conferred favor upon the believers, as He missioned in them a messenger from themselves, who recites upon them His verses, and refines them, and teaches them the Book and the wisdom; and surely, they were before, in obvious astray.
Indeed Allah conferred a favour upon the believers when He raised up among them a messenger of their own selves to recite His verses unto them and purify them and to teach them the Book and the Wisdom; although earlier they had surely been in manifest error
Indeed, God bestowed a favour on the believers when He sent them a messenger from among themselves, to recite to them His revelations, and to purify them, and teach them the book and wisdom, whereas before that they were surely in plain error.
Allah verily has done a great favor to the believers. He has sent a Messenger from amongst them, who conveys and implements the Revelations of Allah. He shows them the way to grow in humanity, and teaches them the Book and Wisdom therein. Before the Messenger came to them, they were in flagrant error
Certainly Allah conferred a benefit upon the believers when He raised among them a Messenger from among themselves, reciting to them His communications and purifying them, and teaching them the Book and the wisdom, although before that they were surely in manifest error
Verily, ALLAH has conferred a favour on the believers by raising among them a Messenger from among themselves who recites to them HIS Signs, and purifies them and teaches them the Book and Wisdom; and, before that, they were surely in manifest error
God certainly favored the believers when He sent them a Messenger from among themselves, who recites His signs unto them, and purifies them, and teaches them the Book and Wisdom, while aforetime they were in manifest error
Indeed, Allah did grant a great favor on the believers, when He sent among them a messenger from among themselves, reciting to them the Signs of Allah, and purifying them, and instructing them, in (the Holy) Book and in Wisdom, while before that, they had been in manifest error
God has been gracious to the believers when He sent a Messenger from among them, who recites His verses to them, purifies them, and teaches them the Scripture and wisdom. Before this, they were clearly astray.
God has blessed the believers, as He raised up among them a messenger from among themselves, who recites to them His revelations, and purifies them, and teaches them the Scripture and wisdom; although before that they were in evident error
Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error
God was surely gracious to the believers, when He sent amongst them a messenger from themselves, to recite to them His signs, and purify them, and teach them the Book and wisdom, and indeed, they were before surely in clear error.
God did confer a great favour on the believers when He sent among them an apostle from among themselves, rehearsing unto them the Signs of God, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been i n manifest error
Allah did confer a great favour on the believers when He sent among them a messenger from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error
أَوَ لَمَّاۤ أَصَـٰبَتۡكُم مُّصِیبَةࣱ قَدۡ أَصَبۡتُم مِّثۡلَیۡهَا قُلۡتُمۡ أَنَّىٰ هَـٰذَاۖ قُلۡ هُوَ مِنۡ عِندِ أَنفُسِكُمۡۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ١٦٥
Why do you [believers] say, when a calamity befalls you, even after you have inflicted twice as much damage [on your enemy], ‘How did this happen?’? [Prophet], say, ‘You brought it upon yourselves.’ God has power over everything
When a calamity falls on you, you have already inflicted (enemies at the battle of Badr) twice as great, you say: “From where does this come to us?” Say: “It is from yourselves (for your evil deeds).” Indeed Allah has power over every thing.
Is its that when a reverse hath befallen you, albeit ye had inflicted twice as much, ye say: whence is this? Say thou: it is but from yourselves verily Allah is over everything potent
How is it that when misfortune befell you, you said: "Where has this come from?" -- even though you had inflicted disaster twice as great on (the enemy). Say: "This has come from your own selves." Surely God has power over all things
When a (single) disaster struck you, although We had struck (the enemy) with one twice as great, you said, “Why and how did this come about?” Say, “It is the result of your ego.” Indeed, Allah is the Qadir (the possessor of continual and infinite power) over all things.
Why is it that when a calamity happens to you, when you have already inflicted twice as much, you say, ´How could this possibly happen?´ Say, ´It has come from your own selves.´ Allah has power over all things.
What, when an affliction visits you —while you have inflicted twice as much— do you say, ‘How is this?’! Say, ‘This is from your own souls.’ Indeed Allah has power over all things
And do you, now that a disaster has befallen you, though you inflicted the double (of that on your foes at Badr), say: "Whence is this?" Say (to them, O Messenger): "It is from your own selves." Surely God has full power over everything
(So what) when you suffered a loss (at the Battle of Uhud) you had already inflicted a loss (upon your enemy) twice as heavy as that (at the Battle of Badr), you (began to) say, `Whence is this?' Say, `It is of your own making.' Surely, Allah is the Possessor of full power to do all that He will
Why, when an affliction visited you, and you had visited twice over the like of it, did you say, 'How is this?' Say: 'This is from your own selves; surely God is powerful over everything.
Why, when a tragedy hits you while you had hit them with twice (as hard as) that, you say: “Where is this from!?” Say: “It is from yourselves.” God is indeed capable of everything.
Now that you have suffered a set back you wonder why? Did you not make the enemy suffer twice as much (in the previous battle of Badr the Muslims killed disbelievers and got prisoners; in this battle of Ohud they suffered casualties)? Let them know that their failure is their own fault [who did not obey the order of Commander Mohammad; it is not the fault of God as] God is the Most Powerful
What, when a single disaster strikes you, although you struck your enemies with one twice as great, do you say, “From whom did this come?” Say, “It is from yourselves, for God has power over all things.
Is it that when a calamity befell youpl, even after you had inflicted twice as much, you said, “How is this?” Saysg, “It is from your own selves.” Allah is indeed All-Powerful over everything.
Or when an accident befals you, and ye have fallen on twice as much, ye say, 'How is this?' Say, 'It is from yourselves. Verily, God is mighty over all.
So will you say when disaster strikes you, though you had struck them with twice as much, “Where has this come from?” Say (to them, O dear Prophet Mohammed - peace and blessings be upon him), “It has come from yourselves”; indeed Allah is Able to do all things
What? When a calamity befell you and you had inflicted twice as much, then you said, “Where is this from?” Say, “It is from your own souls.” Truly Allah has power over everything.
After a misfortune hath befallen you at Ohod, -- ye had already obtained two equal advantages -- do ye say, whence cometh this? Answer, this is from yourselves: For God is almighty
What! When a small disaster befalls you, though you have smitten them with twice as much, do you say, "How is this?" Say, "It is from yourselves. Verily, Allah has Power over all things."
Why, when an affliction hits you and that you had yourselves inflicted twice the like of it, you said: 'How is this? ' Say: 'This is from your own selves. ' Surely, Allah has power over all things
When a reverse hath befallen you, the like of which ye had before inflicted, say ye, "Whence is this?" SAY: It is from yourselves. For God hath power over all things
What! And whenever a disaster smote you — indeed you smote (a disaster) double in comparison to it, (yet) you said: whence (is) this?” Tell (them): “It is from your (own) selves.” Surely, Allah is All-Capable over every thing
And why, when an affliction lit on you, surely, you lit two times its like on them. Say: Where is this from? Say: It is from yourselves. Truly, God is Powerful over everything.
When a disaster struck you, although you afflicted (your enemies) with one twice as big, you said, “From where is this?” Say, “It is from yourselves. Truly, Allah is all-powerful over everything.
What! When a single disaster smites you, although ye smote (your enemies) with one twice as great, do ye say?- "Whence is this?" Say (to them): "It is from yourselves: For Allah hath power over all things."
And how come when a calamity befell you, you began to ask: ´How has this come about?´ even though the enemy has suffered at your hands (in the Battle of Badr) double what you have suffered! Say: This calamity has been brought about by yourselves. Surely Allah is Ail-Powerful
What! When a misfortune befell you, and you had inflicted twice as much, you say: Whence is this? Say: It is from yourselves. Surely Allah is Possessor of power over all things
What ! when a disaster befell you, although you had afflicted (the infidels with a disaster) twice (of that which befell you), you say, "Wherefrom is this?" Say, "It is from yourselves." Allah certainly has power over everything.
When an affliction befell you — and you had certainly afflicted twice as much — did you say, "How come, we got this?" Say, "You got it because of you yourselves." Allah indeed has power over all things
Is it not that when disaster seized you, whilst you had inflicted twice as much (on your enemy), you said: ‘Whence has it befallen’? Say: ‘It is from your own selves.’ Indeed, Allah has absolute control over everything
And so it was when you suffered setback; even though you afflicted them with twice as much setback; you said: "Where is this coming from" Say: "It is from yourselves." God is capable of all things
And so it was when you suffered setback; even though you afflicted them with twice as much setback; you said: "Where is this coming from?" Say: "It is from yourselves." God is capable of all things.
And so it was when you suffered setback; even though you afflicted them with twice as much setback; you said: "Where is this coming from?" Say: "It is from yourselves." God is capable of all things.
Or when a disaster struck/hit you , you had struck/hit equal to it twice , you said: "From where (is) that (the disaster)?" Say: "It is from at yourselves, that God (is) on every thing capable/able ."
AND DO YOU, now that a calamity has befallen you after you had inflicted twice as much [on your foes], ask yourselves, "How has this come about?" Say: "It has come from your own selves." Verily, God has the power to will anything
And is it that as soon as an affliction befell (Literally: afflicted) you, (and) you had already afflicted (i.e. afflicted) twice over the like of it, did you say, "However is this?" Say, "It is from your own selves; surely Allah is Ever-Determiner over everything."
And was it so, when a disaster smote you, though ye had smitten (them with a disaster) twice (as great), that ye said: How is this? Say (unto them, O Muhammad): It is from yourselves. Lo! Allah is Able to do all things
If misfortune befell you (the believers) your enemies had suffered twice as much (in the battle of Badr) but you asked, "Where did the misfortune come from?" (Muhammad), tell them, "It came from yourselves. God has power over all things
How is it that, when you suffered a hardship the twice of which you had inflicted upon them, you say, .Where did this come from?. Say, .This is from your own selves. Allah is surely Powerful over everything
Why is it that when a single disaster struck you (in ‘battle of Uhud’), although you had struck the enemy (in the battle of Badr) with one twice as great, you began to say: "From where is this?" (O’ Muhammad), say unto them: "It is from your own selves." Indeed, Allâh is capable of doing whatever He wills.
Then, when a disaster struck _ though you had earlier inflicted (upon your enemies) a disaster of twice that magnitude _ you said, "Where is this from?" Say, "It came from yourself, because of your own (sins)." Allah has power over everything
Why is it that when a single disaster struck you (on the day of Uhud) - although you had struck the enemy (in the battle of Badr) with one twice as great, you complained: "Then how is it possible?”. Say: "It is from your own selves." Indeed, Allâh is Most Capable of doing whatsoever He desires.
Now that you have been wedded to a calamity which you brought upon yourselves by consequence of disobedience when the two forces met, a calamity which does not compare with that you brought on your enemy that was twice as severe; now you ask: "How did it happen and what was it due to?" Say to them O Muhammad "You brought it on yourselves as a logical conclusion for your wrongful action. Allah is indeed Qadirun over all things"
Strangely, when a tragedy struck you, after you had inflicted twice as much damage on your enemies, you said, “Where did this come from?” Tell them: “It came from yourselves.” Allah has power over all things.
Why is it when you suffered causalities ˹at Uḥud˺—although you had made your enemy suffer twice as much ˹at Badr˺—you protested, “How could this be?”? Say, ˹O Prophet,˺ “It is because of your disobedience.” Surely Allah is Most Capable of everything.
Or is it that when a misfortune afflicts you after you already afflicted twice as much, you say: Where did this come from? Say: This came from yourselves, for Allah is able to do anything.
When a disaster befell you after you had yourselves inflicted losses twice as heavy, you said: ‘Whose fault was that?‘ Say: ‘It was your own doing. God has power over all things
Now that you have suffered a setback, and even though you inflicted twice as much suffering (upon your enemy), you said, "Why did this happen to us?" Say, "This is a consequence of your own deeds." GOD is Omnipotent.
And when you are stricken with a disaster even after you have inflicted twice as much damage [on the enemy], you say, "How can this be?" Say, "You brought this upon yourselves. God has power over all things."
And when you are stricken with a disaster even after you have inflicted twice as much damage [on the enemy], you say, “How can this be?” Say, “You brought this upon yourselves. God has power over all things.”
Or when a calamity inflicted you, you already were inflicted like it, you said, “From where is this?” Say, “It is from yourselves.” Surely Allah is over everything competent.
Yet, when a disaster befalls you while you have certainly afflicted (the fow) with twice as much, you say: ' Whence is this ? ' Say: ' It is from your own selves.' Surely Allah is All-Powerful over all things
Why, when a calamity befell you, after you had inflicted twice as much [on your enemy], did you exclaim, “How has this come about?†Say: “It has come from your own selves. Surely, God has the power over all things.â€
Now that you have suffered a setback at Uhud, remember you inflicted twice as much on the enemy at Badr. You say, "How did this happen?" Say (O Messenger), "This is from your own selves." (3:152). Allah has appointed due measure for everything
What! when a misfortune befell you, and you had certainly afflicted (the unbelievers) with twice as much, you began to say: Whence is this? Say: It is from yourselves; surely Allah has power over all things
What ! when a misfortune befalls you - and you had already inflicted twice as much - you say, `Whence is this? Say, `It is from your ownselves.' Surely ALLAH has the power over all things
And when an affliction befell you, though you wrought an affliction twice its like, did you say, “Whence is this?” Say, “It is from yourselves.” Truly God is Powerful over all things
What! When a single misfortune strikes you, although you have struck (your enemies) with one twice as great, you say? "From where is this (come to us)?" Say (to them): "It is from yourselves: For Allah is Able (Khadir) to do all things."
When tragedy befell you, even though you had inflicted twice as much, you asked, “How did this happen?” Say, “It is from your own selves.” God has power over all things.
And when a calamity befell you, even after you had inflicted twice as much, you said, 'How is this?' Say, 'It is from your own selves.' God is Able to do all things
Why [is it that] when a [single] disaster struck you [on the day of Uhud], although you had struck [the enemy in the battle of Badr] with one twice as great, you said, "From where is this?" Say, "It is from yourselves." Indeed, Allah is over all things competent
Or when a calamity befalls you, surely you have fallen on twice as much, you say, 'How is this?' Say, 'It is from yourselves. Indeed, God is powerful over everything.'
What! When a single disaster smites you, although ye smote (your enemies) with one twice as great, do ye say?- "Whence is this?" Say (to them): "It is from yourselves: For God hath power over all things."
What! When a single disaster smites you, although ye smote (your enemies) with one twice as great, do ye say?- "Whence is this?" Say (to them): "It is from yourselves: For Allah hath power over all things."
وَمَاۤ أَصَـٰبَكُمۡ یَوۡمَ ٱلۡتَقَى ٱلۡجَمۡعَانِ فَبِإِذۡنِ ٱللَّهِ وَلِیَعۡلَمَ ٱلۡمُؤۡمِنِینَ ١٦٦
what befell you on the day the two armies met in battle happened with God’s permission and in order for Him to see who were the true believers and who were the hypocrites who
What befalls you on the day (the battle of Uhud) when 2 armies met, was by the permission of Allah in order that He might test the believers
And that which befell you on the day whereon the two hosts met was by Allah's leave, and that he might know the believers
What you suffered on the day the two armies had met was by God's dispensation, so that He may distinguish the faithful
What transpired at the battle of the two communities (the Battle of Uhud) was so that your essence, the Names of Allah, becomes apparent on the believers, and it becomes evident who each person (really) is.
What assailed you on the day the two armies met was by Allah´s permission, so that He would know the muminun,
What befell you on the day when the two hosts met, was by Allah’s permission, so that He may ascertain the faithful
What befell you on the day when the two hosts met (in battle) was by God’s leave, and that He might mark out the (true) believers
And that which befell you on the day when the two armies met (at Uhud), was so by the leave of Allah, and (it happened thus) so that He might distinguish the believers
And what visited you, the day the two hosts encountered, was by God's leave, and that He might know the believers
And what happened to you on the day when the two forces/armies encountered (in battle of Ohod) was with God’s permission and in order to know the believers,
What happened to you in [the confusion of] the clash between two armies [which led to your defeat in the battle of Ohud] was with the permission of God, and as a trial, in order to expose the hypocrites [Muslim by name.]
What you suffered on the day the two armies met was by the permission of God, in order that He might challenge the believers
For what befell youpl on the day the two armies met was with Allah’s leave, and that He may know the believers,
And what befell you the day when the two armies met, it was by God's permission; that He might know the believers
And the calamity that struck you on the day the two armies met, was by Allah’s command - and in order that He may make known the believers
And all that befell you on the day when the two hosts met [in battle] happened by Allah's leave and so that He might mark out the [true] believers,
And what happened unto you, on the day whereon the two armies met, was certainly by the permission of God; and that he might know the faithful
And what befell you the day when the two armies met, it was by Allah´s permission; that He might know the true believers
What hit you the day the two armies met was by the permission of Allah, so that He might know the believer
And that which befel you on the day when the armies met, was certainly by the will of God, and that he might know the faithful, and that he might know the hypocrites! And when the word was "Advance, fight on the path of God, or drive back the foe," - they said, "Had we known how to fight, we would have followed you." Nearer were some of them on that day to unbelief, than to faith
And whatever smote you the day two groups met: so (it is) with Allah’s permission and so that He may know the Believers
And what lit on you on a day when the two multitudes met one another was with the permission of God that He would know the ones who believe
What happened to you on the day when two armies met in battle happened by Allah’s permission. That is so He could distinguish the believers…
What ye suffered on the day the two armies met, was with the leave of Allah, in order that He might test the believers,-
What befell you on the day when the two hosts met was by the leave of Allah, and in order that He might mark out those who believ
And that which befell you on the day when the two armies met was by Allah’s permission, that He might know the believers
And what befell you on the day the two armies met, was with Allah's permission, that He might know (mark out) the believers,
And so, what befell you, on the day when the two armies met, was with Allah's leave, and in order that He did distinguish the believers
And the agony that hurt you on the day when the two armies clashed with each other came about (only) by Allah’s command. And (this happened) so that Allah establishes the identity of the believers
And what you suffered on the day the two hosts met was by God's leave, and to let the believers know
And what you suffered on the day the two hosts met was with the permission of God, and to let the believers know.
And what you suffered on the day the two hosts met was with the permission of God, and to let the believers know.
And what struck/hit you (on the) day the two groups/gatherings met , so (it is) with God's permission, and to know the believers
and all that befell you on the day when the two hosts met in battle happened by God's leave, so that He might mark out the [true] believers
And what afflicted you, the day the two gatherings encountered, was then by the permission of Allah and that He might know the believers
That which befell you, on the day when the two armies met, was by permission of Allah; that He might know the true believers
What befell you, when the two armies confronted each other, was by the permission of God so that He would know who were the true believer
Whatever you suffered on the day when the two troops faced each other was by the will of Allah, and in order to know the believers
What struck you on the day when the two armies met was by the permission of Allâh so that He may identify the ‘Monotheistic Believers’,
The adversity you suffered on the day the two armies met was by Allah´s leave, so He may test the believers
So what struck you on the day when the two armies met was by the will of Allâh so that He might identify the ones who live by Faith
What befell you that day when the two forces met was justly brought about by Allah’s permission to distinguish those whose hearts reflect the image of religious and spiritual virtues
What happened to you that day when the two armies met happened with Allah’s permission, and to mark out the believers,
So what you suffered on the day the two armies met was by Allah’s Will, so that He might distinguish the ˹true˺ believers
What afflicted you on the day the two troops met was with the permission of Allah and in order for Him to know the believers.
And the misfortune which befell you when the two armies met was ordained by God, so that He might know the true believer
What afflicted you the day the two armies clashed was in accordance with GOD's will, and to distinguish the believers.
What happened to you on the day when the two groups met was according to God's will, in order to give believers a chance to prove their faith,
What happened to you on the day when the two groups met was according to God’s will, in order to give believers a chance to prove their faith
And what inflicted you on the day when the two gatherings met, so it was with Allah’s permission; and He would know the believers.
And what befell you on the day when both troops met was by Allah's leave and that He might distinguish the believers.
That which befell you, on the day when the two hosts met in battle, happened by God's leave, so that He may mark out the true believers.
If you suffered when the two armies clashed, it happened according to Allah's Laws. He made it a test for the believers to know their strength and weakness
And what befell you on the day when the two armies met (at Ohud) was with Allah's knowledge, and that He might know the believers
And that which befell you, on the day when the two host met, was by ALLAH's command; and this was so that he might cause the believers to be distinguished
And that which befell you on the day the two hosts met was by God’s Leave, and that He may know the believers
And, whatever (loss) you suffered on the day (when) the two armies met, was with the permission of Allah, in order that He might test the believers—
What transpired on the day the two armies met was, by God’s decree, to test the believers.
What befell you on the day the two armies clashed was with God's permission; that He may know the believers
And what struck you on the day the two armies met was by permission of Allah that He might make evident the [true] believers
And what befell you the day the two armies met, was with the permission of God; that He may know the believers,
What ye suffered on the day the two armies Met, was with the leave of God, in order that He might test the believers,
What ye suffered on the day the two armies Met, was with the leave of Allah, in order that He might test the believers,
وَلِیَعۡلَمَ ٱلَّذِینَ نَافَقُوا۟ۚ وَقِیلَ لَهُمۡ تَعَالَوۡا۟ قَـٰتِلُوا۟ فِی سَبِیلِ ٱللَّهِ أَوِ ٱدۡفَعُوا۟ۖ قَالُوا۟ لَوۡ نَعۡلَمُ قِتَالࣰا لَّٱتَّبَعۡنَـٰكُمۡۗ هُمۡ لِلۡكُفۡرِ یَوۡمَىِٕذٍ أَقۡرَبُ مِنۡهُمۡ لِلۡإِیمَـٰنِۚ یَقُولُونَ بِأَفۡوَ ٰهِهِم مَّا لَیۡسَ فِی قُلُوبِهِمۡۚ وَٱللَّهُ أَعۡلَمُ بِمَا یَكۡتُمُونَ ١٦٧
when it was said to them, ‘Come, fight for God’s cause, or at least defend yourselves,’ answered, ‘We would follow you if we knew there was going to be fighting.’ On that day they were closer to disbelief than belief. They say with their tongues what is not in their hearts: God knows exactly what they conceal
and that He might know those who were tainted with hypocrisy. It was said to them: “Come, fight in the way of Allah or at least defend (yourselves).” They said: “Had we known that fighting will take place, we would have certainly followed you.” On that day, they were nearer to disbelief than to faith. They said with their mouths what was not in their hearts. Allah has full knowledge of what they conceal.
And that he might know those who played the hypocrite. And it was said unto them: come ye, fight in the way of Allah or defend. They said: if we knew it was to be a fair fight We would surely have followed you. Nearer were they on that day to infidelity than to belief. They say with their mouths that which is not in their hearts and Allah knoweth best that which they conceal
And may distinguish the hypocrites who were told: "Fight in the way of God, or defend yourselves," and who had replied: "If we knew of the fight we would have followed you." They were nearer unbelief than faith on that day, and they said with their tongues what was not in their hearts; but God is aware of what they hide
(It was also so) that the hypocrites (two-faced) may be known. When they were told, “Come and fight or defend in the way of Allah,” they said, “If we had known you were going to battle we would have come after you.” That day, they were closer to the state of denial than the state of faith. They were not expressing their true thoughts! What were they trying to hide within when Allah knows the truth!
and so that He would know the hypocrites. They were told, ´Come and fight in the Way of Allah or at least help defend us.´ They said, ´If we knew there would be a fight, we would certainly follow you.´ They were closer to kufr that day than to iman, saying with their mouths what was not in their hearts. And Allah knows best what they are hiding.
and ascertain the hypocrites. [When] they were told: ‘Come, fight in the way of Allah, or defend [yourselves], they said, ‘If we knew any fighting, surely we would have followed you.’ That day they were nearer to unfaith than to faith. They say with their mouths what is not in their hearts, and Allah knows best whatever they conceal
And that He might mark out those who acted in hypocrisy: when they were told, "Come and fight in God’s cause, or defend yourselves (actively, in order to keep the enemy outside the city)," they said: "If we but knew there would be fighting, we would indeed follow you." They that day were nearer to unbelief than to faith, uttering with their mouths what was not in their hearts. God knows very well what they were concealing
And that He might distinguish those who practise hypocrisy. Indeed, it was said to them (- the hypocrites), `Come forward, fight in the cause of Allah, or at least help the defences.' They said, `If we but knew that it would be a fight we would surely follow you, (but the Muslims were going to a sure destruction).' On that day, they were nearer to disbelief than to belief. They say with their mouths that which is not in their minds. And Allah knows best all that they conceal
and that He might also know the hypocrites when it was said of them, 'Come now, fight in the way of God, or repel!' They said, 'If only we knew how to fight, we would follow you.' They that day were nearer to unbelief than to belief, saying with their mouths that which never was in their hearts; and God knows very well the things they hide
and in order to know the hypocrites. And they were told: “Come, fight in God's way or defend (yourselves).” They said: “If we knew how to fight, we would certainly follow you.” On that day they were closer to disbelief than to belief. They say with their mouths what is not in their hearts. And God knows better what they hide.
When the hypocrites were told: “Come fight in the way of God or [at least] for your defense,” they replied: “We would have joined you, if we knew how to fight!” They were much closer to disbelief than belief on that day. Their lip service does not reveal their belief; indeed God knows what they hide inside
And those whose integrity had been compromised were told, “Come, fight in the way of God, or drive them from your city.” They said, “Had we known how to fight, we would certainly have followed you.” They were that day nearer to unbelief than to belief, saying with their mouths what was not in their hearts, but God has full knowledge of all they conceal
and that He may know those who acted hypocritically when it was said to them, “Come, combat in the way of Allah, or at least defend (the community).” They said, “If we knew there was going to be combat, we would follow youpl.” On that day they were closer to denial than they were to faith. They say with their mouths what is not in their hearts. But Allah knows better what they conceal.
and might know those who behaved hypocritically; for it was said to them, 'Come, fight in God's way,' or 'repel (the foe);' they said, 'If we knew how to fight we would surely follow you.' They were that day far nigher unto misbelief than they were to faith. They say with their mouths what is not in their hearts, but God doth know best what they hid
And in order to expose them who turned hypocrites; and it was said to them, “Come, fight in Allah's cause, or repel the enemy”; they answered, “If we knew how to fight, we would certainly have been with you”; and on that day they were nearer to open disbelief than to professed faith; they utter with their mouths what is not in their hearts; and Allah knows well what they hide.
and so that also He may mark out those who had taken to hypocrisy. And when they were told to come and fight in the way of Allah or for self-defence, they said, “If we knew how to fight, we would surely follow you.” On that day they were closer to the disbelief than they were to the belief. They say with their mouths what was not in their hearts and Allah is All-knowing about all that they conceal.
and that he might know the ungodly. It was said unto them, come, fight for the religion of God, or drive back the enemy: They answered, if we had known ye went out to fight, we had certainly followed you. They were on that day nearer unto unbelief, than they were to faith; they spake with their mouths, what was not in their hearts: But God perfectly knew what they concealed
And He might know those who are hypocrites; for it was said to them, "Come, fight in Allah´s way," or "Repel (the foe)" But they said, "If we knew how to fight we would surely follow you." They were that day far nearer
and that He might know the hypocrites. ' When it was said to them: 'Come, fight or repel in the way of Allah. ' They replied: 'If only we knew how to fight, we would follow you. ' On that day, they were nearer to disbelief than belief. They said with their mouths what was not in their hearts. And Allah knows what they hide
They said with their lips what was not in their hearts! But God knew what they concealed
And so that He may know those who have committed hypocrisy. And it was said to them: “Come, fight (in war) in the Way of Allah or defend (the state and its people).” They said: “Had we been conversant with fighting, we would certainly have followed you,” They, some of them (were) nearer to disbelief that day than to Faith. They utter from their mouths what (is) not in their hearts. And Allah knows more of what they conceal
and He would know those who were hypocrites. It was said to them: Approach now! Fight in the way of God or drive back. They said: If we would have known there would be fighting, we would, certainly, have followed you. They were nearer to disbelief on that day than to belief. They say with their mouths what is not in their hearts. And God is greater in knowledge of what they keep back.
…[So He could separate the believers] from the hypocrites.” They were told, “Come fight in Allah’s cause,” or, “Defend yourselves.” They answered, “If we only knew battle skills, we would have followed you.” On that day, they were closer to unbelief than to faith. They say with their mouths something that is not in their hearts. Allah is well aware of what they hide.
And the Hypocrites also. These were told: "Come, fight in the way of Allah, or (at least) drive (the foe from your city)." They said: "Had we known there would be a fight, we should certainly have followed you." They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts. But Allah hath full knowledge of all they conceal.
and those who are hypocrites. And when these hypocrites were asked: ´Come and fight in the wayof Allah´, or (at least) ´defend yourselves´, they answered: ´If we but knew that there would be fighting, we would certainly have followed. They were nearer then to infidelity than to faith. They utter from their mouths what is not in their hearts. Allah knows well what they conceal
And that He might know the hypocrites. And it was said to them: Come, fight in Allah’s way, or defend yourselves. They said: If we knew fighting, we would have followed you. They were on that day nearer to disbelief than to belief; they say with their mouths what is not in their hearts. And Allah best knows what they conceal
and that He might know (mark out) the hypocrites. And (when) it was said to them, "Come fight in the way of Allah or drive out (the enemy)." They said, "Had we known fighting we would have followed you." On that day they were nearer to infidelity than to belief, saying with their mouths that which was not in their hearts, and Allah knows best that which they hide. mouths that which was not in their hearts, and Allah knows best that which they hide.
And in order that He did distinguish the hypocrites. And they had been told, "Come, fight in Allah's Path, or defend." They said, "Had we been trained in fighting, we would certainly have followed you." Suppression of the Truth was nearer to them, that day, than belief. They spoke with their mouths what was not in their inner minds. And Allah knows what they conceal
And (He) also distinguishes the identity of those who are hypocrites. And when it was said to them: ‘Come and fight in the cause of Allah or defend (against the enemy invasion),’ they said: ‘If we knew that there would be (virtually) a war, (or if we considered it a war in the cause of Allah,) we would certainly follow you.’ That day they were closer to an evident disbelief than (the pretended) belief. They utter from their mouths that which is not in their hearts. And Allah knows well (the matters) they hide
And to let those who are hypocrites know, that they were told: "Come fight in the cause of God or defend," they said: "If we knew how to fight we would have followed you." They are closer to disbelief then they are to belief. They say with their mouths what is not in their hearts, and God is aware of what they conceal
And to let those who are hypocrites know, that they were told: "Come fight in the cause of God or defend," they said: "If we knew how to fight we would have followed you." They are closer to rejection than they are to belief. They say with their mouths what is not in their hearts, and God is aware of what they conceal.
And to let those who are hypocrites know, that they were told: "Come fight in the cause of God or defend," they said: "If we knew how to fight we would have followed you." They are closer to rejection than they are to belief. They say with their mouths what is not in their hearts, and God is aware of what they conceal.
And to know those who exercised hypocrisy, and was said to them: "Come, fight in God's sake or pay/push/repel." They said: "If we know a fight we would have followed you." They are to the disbelief that day nearer/closer, from them to the belief. They say with their mouths what is not in their hearts/minds ,and God (is) more knowing with what they hide/conceal
and mark out those who were tainted with hypocrisy and, when they were told, "Come, fight in God's cause" - or, "Defend yourselves" - answered, "If we but knew [that it would come to a] fight, we would indeed follow you." Unto apostasy were they nearer on that day than unto faith, uttering with their mouths something which was not in their hearts, the while God knew fully well what they were trying to conceal
And that He might know the ones who acted the hypocrite (Literally: hypocrised) and to whom it was said, "Come, fight in the way of Allah or repel (the enemy)." They said, "If we knew (about) fighting, we would indeed closely follow you." They, upon that day were nearer to disbelief than to belief; they say with their mouths that which is not in their hearts; and Allah best knows whatever (secrets) they keep back
And that He might know the hypocrites, unto whom it was said: Come, fight in the way of Allah, or defend yourselves. They answered: If we knew aught of fighting we would follow you. On that day they were nearer disbelief than faith. They utter with their mouths a thing which is not in their hearts. Allah is Best Aware of what they hide
and who were the hypocrites. When the hypocrites were asked to fight for the cause of God or to defend the city, they replied, "Had we known before that you would fight, we would certainly not have followed you." At that time they were closer to disbelief than to faith. They speak words that do not come from their hearts. God knows well whatever they try to hide
and in order to know those who are hypocrites. It was said to them, .Come on, fight in the way of Allah, or defend. They said, .Had we known it to be a fight we would have certainly followed you. That day, they were nearer to disbelief than they were to Belief. They utter from their mouths what is not in their hearts. Allah knows well what they conceal
And may identify also those who are ‘Hypocrites’. For it was said unto them: “Come and fight for (serving) the cause of Allâh, or at least defend yourselves.” They said: “If we had known that there would be fighting, we would have definitely followed and fought with you." On that day, they were nearer to disbelief than faith, uttering with their mouths what was not in their hearts while Allâh knows perfectly well what they conceal.
And so He may test the hypocrites! They were told, "Come, fight in the path of Allah, or (at least) defend (yourself against the enemy)." But they responded, "We would have followed you, if we had known (for sure) that there would be a battle." That day, they were nearer apostasy than belief. By their lips, they were declaring that which (just) wasn´t there in their hearts. Allah is well Aware of what they conceal
And expose the ones who excessively indulge in hypocrisy. When it was said unto them: “Come and fight in the cause of Allâh, or at least defend yourselves”, they said: “If we had known that there would be fighting, we would have surely gone with you". On that day, they were closer to renounce their Faith, uttering with their mouths what was not in their hearts. And Allâh has full knowledge of what they conceal (in their hearts).
He exposes the hypocrites who pretended to be other then they are. When they were asked to join the Muslim forces to fight in the cause of Allah or at least to defend their own interests; they made excuses. They said, "We would gladly follow you if we knew how to fight." They were then furthermost from Allah and their words did not accord to their inmost thoughts. Allah knows best their secret feelings
and to mark out the hypocrites; when they were told: “Come and fight in Allah’s way, or at least defend yourselves,” they answered, “If only we knew how to fight we would have followed you.” That day, they were far nearer to disbelief than ever they were to faith, saying with their mouths what wasn’t in their hearts. Allah knows well what they hide.
and expose the hypocrites. When it was said to them, “Come fight in the cause of Allah or ˹at least˺ defend yourselves,” they replied, “If we had known there was fighting, we would have definitely gone with you.” They were closer to disbelief than to belief on that day—for saying with their mouths what was not in their hearts. Allah is All-Knowing of what they hide.
And to know those who pretend, and they were told: Come and fight in the way of Allah or defend yourselves, and they said: Had we known about a fight we would have followed you. They were closer to rejecting belief that day than to believing. They say with their mouths what is not in their hearts, and Allah knows what they hide.
and know the hypocrites.‘ And when they were told: ‘Come, fight for the cause of God and defend yourselves,‘ they said: ‘If we only knew how to fight, we would surely follow you. On that day they were nearer unbelief than faith. Their words belied their intentions: but God knew their secret thoughts
And to expose the hypocrites who were told, "Come fight in the cause of GOD, or contribute." They said, "If we knew how to fight, we would have joined you." They were closer to disbelief then than they were to belief. They uttered with their mouths what was not in their hearts. GOD knows what they conceal.
and to let the hypocrites be known. When they were told "Come fight in God's path or at least defend yourselves." They said, "If we had known how to fight, we would have followed you." They were closer on that day to unbelief than they were to faith. They say with their mouths what is not in their hearts. God knows what they hide.
and to let the hypocrites be known. When they were told, “Come fight in God’s path or at least defend yourselves.” They said, “If we had known how to fight, we would have followed you.” They were nearer on that day to unbelief than they were to faith. They say with their mouths what is not in their hearts. God knows what they hide.
And to know those who are hypocrites. And it was said to them, “Come, fight in Allah’s pathway, or defend.” They said, “If we knew fighting, we would have followed you.” On that day they were closer to infidelity than they were to the faith. They say with their mouths what is not in their cores; and Allah is knower with what they are muting.
And that He might distinguish those who treated hypocritically; and it was said to them; ' Come! Fight in the way of Allah, or (at least) defend yourselves '. They said: ' If we knew fighting, we would certainly have followed you '. That time they were much nearer to the infidelity than to Faith. They utter with their mouths what is not in their hearts, and Allah knows best what they conceal.
And [He might] mark out the hypocrites. When these were told, “Come, fight in God's causeâ€, or “Defend yourselvesâ€, they answered, “Had we known there would be a fight, we would certainly have followed you.†On that day they were nearer unbelief than faith, uttering with their mouths something different to what was in their hearts, but God knew full well all that they tried to conceal.
And that He might distinguish the hypocrites from the believers. They were told, "Come fight in the Cause of Allah, or at least defend the city." They said, "If we knew that confrontation were forthcoming, we would have joined you." On that day they were closer to disbelief than belief. They say with their mouths what is not in their hearts. Allah is best Aware of what they conceal
And that He might know the hypocrites; and it was said to them: Come, fight in Allah's way, or defend yourselves. They said: If we knew fighting, we would certainly have followed you. They were on that day much nearer to unbelief than to belief. They say with their mouths what is not in their hearts, and Allah best knows what they conceal
And that HE might cause the hypocrites to be distinguished. And it was said to them, `Come ye, fight in the cause of ALLAH and repel the attack of the enemy;' they said, `If we knew how to fight we would surely follow you.' They were that day, nearer to disbelief than belief. They say with their mouths what is not in their hearts. And ALLAH knows quite well what they hide
and that He may know the hypocrites. And it was said unto them, “Come, fight in the way of God or defend [yourselves].” They said, “Had we known there would be fighting, we would have followed you.” That day they were closer to disbelief than to belief, saying with their mouths what was not in their hearts. And God knows best what they conceal
And that He may test the hypocrites also, they were told: "Come, fight in the cause of Allah, or (at least) drive (the enemy from the city) and defend yourselves." They said: "If we had known how to fight, we should certainly have followed you." On that day they were nearer to disbelief than to Faith, saying with their lips what was not in their hearts. And Allah has full knowledge of all they hide (in their hearts)
And to expose the hypocrites. They were told, “Come, fight in the path of God, or at least defend.” They responded, “If we knew how to fight, we would follow you.” On that day, they were nearer to disbelief than to belief. They say with their mouths what’s not in their hearts. God is fully aware of what they conceal.
And that He may know the hypocrites. And it was said to them, 'Come, fight in the cause of God, or contribute.' They said, 'If we knew how to fight, we would have followed you.' On that day they were closer to infidelity than they were to faith. They say with their mouths what is not in their hearts; but God knows what they hide
And that He might make evident those who are hypocrites. For it was said to them, "Come, fight in the way of Allah or [at least] defend." They said, "If we had known [there would be] fighting, we would have followed you." They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And Allah is most Knowing of what they conceal
And that He may know those who were hypocrites; and it was said to them, 'Come, fight in the way of God, or repel;' they said, 'If we knew fighting, we would surely follow you.' They were that day nearer to disbelief than to faith. They say with their mouths what is not in their hearts, and God knows best what they hide.
And the Hypocrites also. These were told: "Come, fight in the way of God, or (at least) drive (The foe from your city)." They said: "Had we known how to fight, we should certainly have followed you." They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts but God hath full knowledge of all they conceal
And the Hypocrites also. These were told: "Come, fight in the way of Allah, or (at least) drive (The foe from your city)." They said: "Had we known how to fight, we should certainly have followed you." They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts but Allah hath full knowledge of all they conceal
ٱلَّذِینَ قَالُوا۟ لِإِخۡوَ ٰنِهِمۡ وَقَعَدُوا۟ لَوۡ أَطَاعُونَا مَا قُتِلُوا۟ۗ قُلۡ فَٱدۡرَءُوا۟ عَنۡ أَنفُسِكُمُ ٱلۡمَوۡتَ إِن كُنتُمۡ صَـٰدِقِینَ ١٦٨
As for those who stayed behind, and said of their brothers, ‘If only they had listened to us, they would not have been killed,’ tell them [Prophet], ‘Ward off death from yourselves, if what you say is true.’
Those who said about their killed brethren while they sat at home: “If they had listened to us, they would not have been killed.” Say: “Avert the death from your own selves, if you are truthful.”
They say of their brethren, while they themselves staid: had they obeyed us they had not been slain. Say thou: then repel death from yourselves if ye say sooth
To those who sit at home and say of their brothers: "They would never have been killed had they listened to us, say: "Drive away death from your midst if what you say is true."
Those who did not go to battle said, in regards to their brothers, “If they had followed us they would not have been killed.” Say, “If what you say is true, keep death away from yourselves if you can!”
They are those who said of their brothers, when they themselves had stayed behind, ´If they had only obeyed us, they would not have been killed.´ Say, ´Then ward off death from yourselves if you are telling the truth.´
Those who said of their brethren, while they themselves sat back: ‘Had they obeyed us, they would not have been killed.’ Say, ‘Then keep death off from yourselves, should you be truthful.’
They who, having themselves held back (from fighting), say of their (slain) brothers, "Had they but paid heed to us, they would not have been killed." Say (to them, O Messenger): "Avert, then, death from yourselves, if you are truthful (in your claim)."
It is these who said of their brethren whilst they (themselves) stayed behind (declining the field), `If they had obeyed us, they would not have been killed.' Say, `Then avert death from yourselves if you are right.
who said of their brothers (and they themselves held back), 'Had they obeyed us, they would not have been slain.' Say: 'Then avert death from yourselves, if you speak truly.
To those who stayed behind and said about their brothers: “If they had obeyed us, they would not have been killed,” say: “Turn away death from yourselves if you are truthful.”
When they talk about their [martyr] kinsmen, they say: “If they had listened to us and stayed behind, they would not have been killed.” Tell them (Mohammad): “If you are so smart [and know how to prevent the death,] then avoid your own death.”
They are the ones who say, while they themselves sit, “If only they had listened to us, they would not have been slain.” Say, “Avert death from yourselves, if you speak the truth.
Those who said of their brethren, as they stayed behind, “Had they obeyed us, they would not have been killed.” Say, “Then avert death from yourselves, if you are truthful.”
Those who said of their brethren, whilst they themselves stayed at home, 'Had they obeyed us they would not have been killed.' Say, 'Ward off from yourselves death, if ye do speak the truth.
Those who spoke regarding their brothers while they themselves stayed back at home, “Had they listened to us, they would not have been slain”; say (to them, O dear Prophet Mohammed - peace and blessings be upon him), “Then avert your own death, if you are truthful!”
It was they who said to their brothers while they themselves sat back, “Had they obeyed us, they would not have been killed.” Say, “Then defend your own souls against the death if you are indeed truthful.”
who said of their brethren, while themselves staid at home, if they had obeyed us, they had not been slain. Say, then keep back death from yourselves, if ye say truth
Those who said of their brethren, whilst they themselves stayed at home, "Had they been guided by us they would not have been killed." Say (unto them), "Then repel from yourselves death, if you are truthful."
Who said to their brothers and they themselves had stayed behind 'Had they obeyed us, they would not have been killed. ' Say to them: 'Avert death from yourselves then, if what you say is true!
Who said of their brethren while themselves sat at home, "Had they obeyed us, they had not been slain." SAY: Keep back death from yourselves if ye speak truth
(It is) those who said of their brethren while they (themselves) stayed back: “If they had obeyed us they would not have been slain.” Say: “Then avert death from your selves if you are truthful.”
Those who said to their brothers while they sat back: If they obeyed us, they would not have been slain. Say: Then, drive off death from yourselves, if you had been ones who are sincere.
(The unbelievers) say, about their brothers, while they themselves just sit, “If only (those soldiers) had listened to us, they would not have been killed.” Say, “Avert your own deaths if you are telling the truth.
(They are) the ones that say, (of their brethren slain), while they themselves sit (at ease): "If only they had listened to us they would not have been slain." Say: "Avert death from your own selves, if ye speak the truth."
These are the ones who stayed away, saying about their brothers: ´Had they followed us, they would not have been slain.´ Say: ´If you speak the truth then avert death when it comes to you.´
Those who said of their brethren whilst they (themselves) held back: Had they obeyed us, they would not have been killed. Say: Avert death from yourselves, if you are truthful
Those who said about their brothers (who were slain in the cause of Allah), while they themselves sat at home, "Had they obeyed us they would not have been killed." Say (to them), "Then avert death from yourselves, if what you say is true."
Those were the ones who had said of their brethren, whilst they themselves sat back home, "Had they listened to us, they would not have been killed." Say, "Avert death, then, from your own selves, if you are truthful!"
(They) are the ones who said about their brothers, whilst they themselves stayed back (home): ‘Had they accepted our counsel, they would not have been slain.’ Say: ‘Protect yourselves from death if you are truthful.
Those who remained and said to their brothers: "If they obeyed us they would not have been killed." Say: "Then avert death away from yourselves if you are truthful!"
Those who remained and said to their brothers: "If they obeyed us they would not have been killed." Say: "Then avert death away from yourselves if you are truthful!"
Those who remained and said to their brothers: "If they obeyed us they would not have been killed." Say: "Then avert death away from yourselves if you are truthful!"
Those who said to their brothers and they sat/remained behind : "If they obeyed us, they would not (have) been killed." Say: "So push/drive away (prevent) from yourselves the death if you were truthful."
they who, having themselves held back [from fighting, later] said of their [slain] brethren, "Had they but paid heed to us, they would not have been slain." Say: "Avert, then, death from yourselves, if what you say is true!"
Who said to their brethren, (i.e. after they returned from fighting) and they (i.e. the hypocrites) (themselves) sat back, "If they had obeyed us, they would not have been killed." Say, "Then parry yourselves away from death in case you are (truly) sincere."
Those who, while they sat at home, said of their brethren (who were fighting for the cause of Allah): If they had been guided by us they would not have been slain. Say (unto them, O Muhammad): Then avert death from yourselves if ye are truthful
There are those who themselves did not join the others in fighting for the cause of God and said about their brothers, "Had they listened to us and stayed at home, they would not have been killed." (Muhammad), tell them to save themselves from death if they are true in their claim
Those who said about their brethren, while themselves sitting, .Had they obeyed us, they would have not been killed. Say, .Then avert death from yourselves if you are true
Those who stayed home during the fight said of their slain brethren: “If they had obeyed us, they would not have been slain." Say: "Then prevent death from yourselves if you are truthful."
They sat (idly) at home and said about their brethren (who fought in the path of Allah), "Had they listened to us, they would not have been killed." Say (to them), "Then (when your time comes) avert death off yourself, if you are truthful."
Those who stayed home during the fight said of their slain brethren: “If they had obeyed us, they would not have been slain". Say: "Then prevent death from yourselves if you were truthful".
It was those who stayed at home who had something to say in defense and extenuation of their conduct. They made unfavourable comments on their fellow Muslims who were slain in battle; They said; "Had they obeyed us and remained here, they would not have been slain." Say to them O Muhammad. "If this be the case, then avert death and prevent it from befalling you if indeed you are declaring the truth"
Those who told their brothers to remain behind with them, and then said, “If only they had listened to us, they would not have been killed.” Say to them: “Ward off death from yourselves, if you are telling the truth.
Those who sat at home, saying about their brothers, “Had they listened to us, they would not have been killed.” Say, ˹O Prophet,˺ “Try not to die if what you say is true!”
Those who say to their brothers, whilst staying behind, if they had followed us they would not have been killed; say: then avert death from yourselves if you are truthful.
Such were the men who, as they sat at home, said of their brothers: ‘Had they listened to us, they would not have been slain.‘ Say: ‘Ward off death from yourselves, then, if what you say be true!‘
They said of their kinsmen, as they stayed behind, "Had they obeyed us, they would not have been killed." Say, "Then prevent your own death, if you are truthful."
As for those who remained behind, and said of their brothers, "If they obeyed us, they would not have been killed." Say, "Prevent death from reaching you, if you are telling the truth."
As for those who remained behind and said of their brothers, “If they obeyed us, they would not have been killed.” Say, “Prevent death from reaching you, if you are telling the truth.”
Those who said to their brethren and sat “If they had obeyed us, they would not have been killed.” Say, “Then ward off from yourselves the death, if you are truthful ones.”
those who said about their brethren while themselves sat (at home) : ' Had they obeyed us, they would not have been killed '. Say: ' Avert death from yourselves then, if you are truthful
Such were they who, having themselves stayed behind, said of their brothers: “If only they had listened to us, they would not have been slain.†Say to them: “Ward off death from yourselves, then, if what you say be true.â€
Those who sat back at home said that if their brothers who were fighting in the Cause of Allah, had listened to them they would not have been slain. Say (O Messenger), "Avert death from yourselves if you are truthful."
Those who said of their brethren whilst they (themselves) held back: Had they obeyed us, they would not have been killed. Say: Then avert death from yourselves if you speak the truth
It is these who said to their brethren, while they themselves remained behind, `If they had obeyed us, they would not have been slain.' Say, `Then avert death from yourselves, if you are truthful.
Those who said of their brethren, while they were sitting [at home], “Had they obeyed us, they would not have been slain.” Say, “Then ward off death from yourselves, if you are truthful.
(They are) the ones who said, (about the killed men) while they themselves sat (at ease): "If only they had listened to us, they would not have been killed." Say: "Hold back death from your own selves, if you speak the truth."
Those who stayed behind said of their brothers, “If they had obeyed us, they wouldn’t have been killed.” Say, “Then avert death from yourselves, if you are truthful.”
Those who said of their brethren, as they stayed behind, 'Had they obeyed us, they would not have been killed.' Say, 'Then avert death from yourselves, if you are truthful.'
Those who said about their brothers while sitting [at home], "If they had obeyed us, they would not have been killed." Say, "Then prevent death from yourselves, if you should be truthful."
Those who, while they sat, said of their brothers, 'If they had obeyed us they would not have been killed.' Say, 'Then avert death from yourselves, if you are truthful.'
(They are) the ones that say, (of their brethren slain), while they themselves sit (at ease): "If only they had listened to us they would not have been slain." Say: "Avert death from your own selves, if ye speak the truth."
(They are) the ones that say, (of their brethren slain), while they themselves sit (at ease): "If only they had listened to us they would not have been slain." Say: "Avert death from your own selves, if ye speak the truth."
وَلَا تَحۡسَبَنَّ ٱلَّذِینَ قُتِلُوا۟ فِی سَبِیلِ ٱللَّهِ أَمۡوَ ٰتَۢاۚ بَلۡ أَحۡیَاۤءٌ عِندَ رَبِّهِمۡ یُرۡزَقُونَ ١٦٩
[Prophet], do not think of those who have been killed in God’s way as dead. They are alive with their Lord, well provided for
Think not of those who are killed in the way of Allah as dead. But they are alive with their Lord, they are well-provided.
And reckon not thou those slain in the way of Allah to be dead. Nay, they are alive, and with their Lord, and provided for
Never think that those who are killed in the way of God are dead. They are alive, getting succour from their Lord
And never think of those who have been killed in the way of Allah as dead. On the contrary, they are alive with their Rabb receiving provision (from the forces pertaining to their innermost essential reality).
Do not suppose that those killed in the Way of Allah are dead. No indeed! They are alive and well provided for in the very presence of their Lord,
Do not suppose those who were slain in the way of Allah to be dead; rather they are living and provided for near their Lord
Do not think at all of those killed in God’s cause as dead. Rather, they are alive; with their Lord they have their sustenance
And think not of those who have been killed in the cause of Allah as dead. Nay, they are alive, enjoying the company of their (Ever- Living) Lord and well provided (as they deserve to be for an everlasting life)
Count not those who were slain in God's way as dead, but rather living with their Lord, by Him provided
Do not think of those who are killed in God's way as dead, but they are alive and are provided for by their Lord,
Never consider the martyrs as dead; they are indeed alive and get [a non-interrupting provision and] reward from their Lord
Do not think of those who are slain in God's way as dead, no they live, finding their sustenance in the presence of their Guardian Evolver
And never thinksg of those killed in the way of Allah as dead. Rather, (they are) alive, with their Lord, being provided for,
Count not those who are killed in the way of God as dead, but living with their Lord;- provided for
And do not ever assume that those who are slain in Allah's cause, are dead; in fact they are alive with their Lord, receiving sustenance. (Death does not mean extinction, it is the passing of the soul from this world to another. In case of virtuous believers, their bodies do not rot after death and they remain “alive”, in the manner Allah has ordained for them.
And do not count those who were killed in the way of Allah as dead. Nay! They are living ones provided with their sustenance from the presence of their Lord.
Thou shalt in no wise reckon those who have been slain at Ohod in the cause of God, dead; nay, they are sustained alive with their Lord
Think not those who are slain in the way of Allah as dead. Nay, they are living; with their Lord they have sustenance
You must not think that those who were killed in the way of Allah are dead. But rather, they are alive with their Lord and have been provided for
And repute not those slain on God's path to be dead. Nay, alive with their Lord, are they richly sustained
Regard not those who are slain in the Way of Allah as dead, but (as) Living in the presence of their Nourisher-Sustainer. They are being provided provision
And assume not those who were slain in the way of God to be lifeless. Nay! They are living with their Lord. They are provided for,
Do not think of those killed in the way of Allah as dead. No, they live, finding their provisions in the presence of their Lord.
Think not of those who are slain in Allah's way as dead. Nay, they live, finding their sustenance in the presence of their Lord;
Think not of those slain in the way of Allah as dead. Indeed they are living, and with their Lord they have their sustenance
And think not of those who are killed in Allah’s way as dead. Nay, they are alive being provided sustenance from their Lord
And do not consider, those who are slain in the way of Allah, (as) dead. No, they are alive, with their Fosterer, being provided (with sustenance),
And think not of those who are killed in Allah's Path, as dead. Nay! They are alive, with their Lord, being well cared for.
And do not (ever) think that those who are slain in the way of Allah are dead. Rather, they are alive in the presence of their Lord. They are served with sustenance (comprising bounties of Paradise)
And do not think that those who are killed in the sake of God are dead. No, they are alive at their Lord receiving a bounty
And do not think that those who are killed in the cause of God are dead. No, they are alive at their Lord receiving a bounty.
And do not think that those who are killed in the cause of God are dead. No, they are alive at their Lord receiving a bounty.
And do not think/suppose those who (were) killed in God's sake (are) deads, but (they are) alive at their Lord, being provided for
But do not think of those that have been slain in God's cause as dead. Nay, they are alive! With their Sustainer have they their sustenance
And do not ever reckon the ones who have been killed in the way of Allah (as) dead; no indeed, they are alive in the Providence of their Lord, by Him provided
Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision
Do not think of those slain for the cause of God as dead. They are alive with their Lord and receive sustenance from Him
Never take those killed in the way of Allah as dead. Rather, they are alive with their Lord, well-provided
Think not of those who are slain in (serving) the cause of Allâh as ‘dead’. Nay, they are alive with their Lord, receiving the means of sustenance from Him.
Do not ever think that, those slain in the path of Allah are dead. In fact, they are living! (Ranked high) with their Lord, they receive their sustenance
And never think of those who are slain in the cause of Allâh as dead. No indeed! They are alive with their Lord, receiving the means of sustenance form Him.
Do not consider them dead the martyrs in the cause of Allah for they are living in heaven's realm in the venerable and. revered August presence of Allah, their Creator, laying in divine provisions
Don’t consider dead those killed in Allah’s way; they’re alive eating and drinking, in their Lord’s presence.
Never think of those martyred in the cause of Allah as dead. In fact, they are alive with their Lord, well provided for—
And don´t count those who were killed in the way of Allah as dead, but they are alive and have provision with their Lord.
Never think that those who were slain in the cause of God are dead. They are alive, and well provided for by their Lord
Do not think that those who are killed in the cause of GOD are dead; they are alive at their Lord, enjoying His provisions.
Never think of those who are killed in God's path as dead, but alive and provided for with their Lord,
Never think of those who are killed in God’s path as dead, but alive and provided for with their Lord,
And do not consider those who were killed in Allah’s pathway as dead. Nay, but they are alive, at their Lord, having livelihood.
Do not think of those who were killed in the way of Allah to be dead. Nay, they are alive, being provided sustenance with their Lord
Do not think of those who are slain in God's cause as dead. They are alive, and well provided for by their Lord.
Think not of those, who are slain in the Cause of Allah, as dead. Nay, they are alive! With their Lord they have provision. (2:154)
And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance from their Lord
Think not of those, who have been slain in the cause of ALLAH, as dead. Nay, they are living, in the presence of their Lord, and are granted gifts from HIM
And deem not those slain in the way of God to be dead. Rather, they are alive with their Lord, provided for
Think not of those who are killed in Allah’s cause as dead. No! They live by finding their means (to live) in the Presence of their Lord
Don’t consider those who were killed in God’s cause as dead. Instead, they are alive, in the presence of their Lord, being provided for.
Do not consider those killed in the cause of God as dead. In fact, they are alive, at their Lord, well provided for
And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision
And do not count those who are killed in the way of God as dead, Nay, they are living with their Lord; provided for,
Think not of those who are slain in God's way as dead. Nay, they live, finding their sustenance in the presence of their Lord
Think not of those who are slain in Allah's way as dead. Nay, they live, finding their sustenance in the presence of their Lord
فَرِحِینَ بِمَاۤ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ وَیَسۡتَبۡشِرُونَ بِٱلَّذِینَ لَمۡ یَلۡحَقُوا۟ بِهِم مِّنۡ خَلۡفِهِمۡ أَلَّا خَوۡفٌ عَلَیۡهِمۡ وَلَا هُمۡ یَحۡزَنُونَ ١٧٠
happy with what God has given them of His favour; rejoicing that for those they have left behind who have yet to join them there is no fear, nor will they grieve
They are pleased for what Allah has bestowed upon them out of His Bounty, rejoice for those who have not yet joined them but are left behind (not yet martyred) so that no fear shall come on them and they shall not grieve.
Exulting in that which Allah hath vouchsafed them of His grace. And they rejoice in those who have not yet joined them from behind them, in the thought that unto them no fear shall come, nor shall they grieve
Rejoicing at what God has given them of His grace, and happy for those who are trying to overtake them but have not joined them yet, and who will have no fear or regret
They are happy with what Allah, as their essential reality, manifests as a bounty from their essence. They want to give the good news to those who stayed behind and did not join them – that there is neither fear nor grief for them.
delighting in the favour Allah has bestowed on them, rejoicing over those they left behind who have not yet joined them, feeling no fear and knowing no sorrow,
exulting in what Allah has given them out of His grace, and rejoicing for those who have not yet joined them from [those left] behind them that they will have no fear, nor will they grieve
Rejoicing in what God has granted them out of His bounty, and joyful in the glad tidings for those left behind who have not yet joined them, that (in the event of martyrdom) they will have no fear, nor will they grieve
Jubilant because of that which Allah has given them out of His grace. They are receiving glad tidings also about those (believers similar to themselves) who are still left behind them (in this world) and have not yet joined them, that they shall have no cause of fear, nor shall they grieve, (rather they will be victorious and will see the promises of Allah fulfilled)
rejoicing in the bounty that God has given them, and joyful in those who remain behind and have not joined them, because no fear shall be on them, neither shall they sorrow
enjoying from what God has given them from His grace and being happy for those who have not joined them yet and are left behind them, (knowing that) there is no fear and no sadness for them.
They are enjoying the audience of their Lord and they would like to inform their comrades [who did not achieve the martyrdom in the cause of God] that they should fear nothing and that they should never let depression overcome them
They rejoice in the bounty provided by God. And with regard to those left behind, who have not yet joined them, they rest on the fact that on them is no fear, nor have they cause to grieve
exulting over what Allah has brought them out of His grace and glad for those behind them who have not yet joined them: that no fear shall be upon them nor shall they grieve.
rejoicing in what God has brought them of His grace, and being glad for those who have not reached them yet,- those left behind them; there is no fear for them, and they shall not be grieved
Happy over what Allah has bestowed upon them from His grace, and rejoicing for those who will succeed them, and have not yet joined them; for on them is no fear nor any grief
Exultant over all that Allah granted them from His bounty and they rejoice on the account of those who have not joined them from those in their wake [knowing] that there will be no fear over them nor will they grieve.
rejoicing for what God of his favour hath granted them; and being glad for those, who coming after them, have not as yet overtaken them; because there shall no fear come on them, neither shall they be grieved
Rejoicing in what Allah has brought them of His Bounty, glad for those who have not reached them yet, those left behind; there is no fear for them, and they shall not grieve
rejoicing in the Bounty that Allah has given to them and having glad tidings in those who remain behind and have not joined them, for no fear shall be on them neither shall they sorrow
Rejoicing in what God of his bounty hath vouchsafed them, filled with joy for those who follow after them, but have not yet overtaken them, that on them nor fear shall come, nor grief
Jubilant of what Allah has bestowed upon them of His bounty and they harbour glad tidings for those who have not joined them from (those who were) around them — that (there is) no fear on them and they shall not grieve
glad for what God gave them of His grace. And rejoice at the good tidings for those who have not yet joined them from behind them. There will be neither fear in them, nor will they feel remorse.
They rejoice in the bounty provided by Allah. They receive good news about those who have not yet joined them and are left behind –that they will have no fear or grief.
They rejoice in the bounty provided by Allah. And with regard to those left behind, who have not yet joined them (in their bliss), the (martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve.
rejoicing in what Allah has bestowed upon them out of His bounty, jubilant that neither fear nor grief shall come upon the believers left behind in the world who have not yet joined them
Rejoicing in what Allah has given them out of His grace, and they rejoice for the sake of those who (being left) behind them, have not yet joined them, that they have no fear, nor shall they grieve
they are rejoicing in that which Allah has given them out of His grace and are glad regarding those who have not yet joined them from among those (believers) left behind (in the world), that there will neither be any fear on them nor will they grieve.
Happy with what Allah has given them, by His grace, and glad for those, who are left behind and have not yet joined them, that they shall have no fear, nor shall they grieve.
They rejoice in these (blessings of eternal life) that Allah has conferred on them of His bounty, and they also feel pleased (on finding) their successors (on the path of faith and obedience) who have not (yet) joined them, for they shall also have neither any fear nor any grief
Happy with what God has granted them from His favour, and they rejoice for those who have yet to follow after them. There is no fear over them nor do they grieve
Happy with what God has granted them from His grace, and they rejoice in those who have yet to follow after them. There is no fear upon them nor do they grieve.
Happy with what God has granted them from His grace, and they rejoice in those who have yet to follow after them. There is no fear upon them nor do they grieve.
And happy/rejoiced with what God gave them from His grace/favour , and they (will) be announced good news to/be cheerful with those who did not catch-up/join/reach with them from behind them, is (it) not (that) fear on them (no fear for them), and nor they be sad/grieving
exulting in that [martyrdom] which God has bestowed upon them out of His bounty. And they rejoice in the glad tiding given to those [of their brethren] who have been left behind and have not yet joined them, that no fear need they have, and neither shall they grieve
Exulting with what Allah has brought them of His Grace, and cheered at the tidings (are) the ones who have not yet joined them, (who are) behind them that no fear shall be on them, nor will they grieve
Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve
They are pleased with the favor from their Lord and have received the glad news that those who follow them will have no fear nor will they be grieved
happy with what Allah has given them of His grace; and they feel pleased with the good news, about those left behind them who could not join them, that there shall be no fear for them nor shall they grieve
They are delighted in what Allâh has bestowed upon them of His bounty, getting good news regarding those (who will be martyred) after them, who have not joined them yet - that there will come no fear upon them, nor will they ever grieve.
They are very happy with what Allah has bestowed upon them by His grace. They (also) rejoice for those who remain behind, and have yet to join them. They shall have no fear; nor shall they ever grieve
They rejoice in what Allâh has bestowed upon them of His bounty, receiving glad tidings about those (who will be martyred) after them, and have not joined them yet - that there will come no fear upon them, nor will they ever grieve-
Rejoicing beyond a common joy at Allah’s bounty abounding in them and joyful for those who are yet to join them for they shall have no grounds for alarm nor shall fear or dread fall upon them nor shall they come to grief
Delighting in that portion of grace which Allah has given them and rejoicing at those who have yet to join them as martyrs in succession, saying that they should have no fear nor should they grieve.
rejoicing in Allah’s bounties and being delighted for those yet to join them. There will be no fear for them, nor will they grieve.
Rejoicing about what Allah has given them from His favours and glad that those behind them who have not met them yet will have no fear nor worry.
pleased with what God of His own bounty has given them; and rejoicing that those they left behind, who have not yet joined them, shall have nothing to fear or to regret
They are rejoicing in GOD's grace, and they have good news for their comrades who did not die with them, that they have nothing to fear, nor will they grieve.
rejoicing in what God has bestowed upon them of His favor, and they receive good news about those who remained behind who have not yet joined them - that there will be no fear for them, nor will they grieve.
rejoicing in what God has bestowed upon them of His favor, and they receive good news about those who remained behind who have not yet joined them - that there will be no fear for them, nor will they grieve.
Rejoicing with what Allah has given them from His bounty, and cheerful with those who have not yet joined them, among those who are behind them; verily there is no fear on them, nor are they grieving.
They are happy with what Allah has given them out of His Grace, and rejoicing for those who have not yet joined them from behind them. No fear shall be upon them nor shall they grieve
Happy they are with what God has granted them. They rejoice that those [of their brethren] who have been left behind and have not yet joined them have nothing to fear, nor have they [cause] to grieve.
They are jubilant in the bounty that Allah has given them. And rejoicing for those believers whom they have left behind and who have not joined them yet in Bliss. They shall have nothing to fear or to regret
Rejoicing in what Allah has given them out of His grace and they rejoice for the sake of those who, (being left) behind them, have not yet joined them, that they shall have no fear, nor shall they grieve
Jubilant because that which ALLAH has given them of HIS bounty; and rejoicing for the sake of those who have not yet joined them from behind them, because on them shall come no fear nor shall they grieve
exulting in what God has given them from His Bounty, and rejoicing in those who have not yet joined them from among those who remain behind—that no fear shall come upon them, nor shall they grieve
They are happy in the many gifts given (to them) by Allah: And with regard to those left behind, who have not yet joined them (in their peace and happiness), the (true believers) are happy because on them is no fear, nor have they (cause to) be sad
Rejoicing in what God bestowed upon them of His bounty, they are glad for those who haven’t yet joined them, because they will have no fear or sadness.
Delighting in what God has given them out of His grace, and happy for those who have not yet joined them; that they have nothing to fear, nor will they grieve
Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve
Rejoicing in what God has given them of His grace, and being glad for those who have not joined them, those who are behind them; that there is no fear on them, and they will not grieve;
They rejoice in the bounty provided by God: And with regard to those left behind, who have not yet joined them (in their bliss), the (Martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve
They rejoice in the bounty provided by Allah: And with regard to those left behind, who have not yet joined them (in their bliss), the (Martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve
۞ یَسۡتَبۡشِرُونَ بِنِعۡمَةࣲ مِّنَ ٱللَّهِ وَفَضۡلࣲ وَأَنَّ ٱللَّهَ لَا یُضِیعُ أَجۡرَ ٱلۡمُؤۡمِنِینَ ١٧١
[rejoicing] in God’s blessing and favour, and that God will not let the reward of the believers be lost
They rejoice at the Favor of Allah’s Bounty, and that Allah does not waste reward of the believers.
They rejoice at the favour of Allah and His grace, and that verily Allah wasteth not the hire of the believers
They rejoice at the kindness and mercy of God; and God does not suffer the wages of the faithful to go waste
They want to share the blessings and bounty of Allah upon them and bring good tidings that the deeds of the believers will not be left unrequited.
rejoicing in blessings and favour from Allah and that Allah does not let the wage of the muminun go to waste.
They rejoice in Allah’s blessing and grace, and that Allah does not waste the reward of the faithful
They are joyful in the glad tidings of God’s blessing and bounty (that He has prepared for the martyrs), and in (the promise) that God never leaves to waste the reward of the believers
And they (- the martyrs) are also receiving glad tidings (that those who have been left behind in the world are happy) because of the favours of Allah and (His) great bounty and that Allah does not suffer the reward of the believers to be lost
joyful in blessing and bounty from God, and that God leaves not to waste the wage of the believers
They are glad about God’s favor and grace, and that God does not waste reward of the believers,
They are enjoying God’s blessings and grace. Know that God never fails to reward the [good deeds] of the believers
They rejoice in the grace and the bounty from God, and in the fact that God does not cause the reward of the believers to be lost
Glad because of a blessing from Allah, and grace, and because Allah does not waste the reward of the believers
glad at favour from God and grace, and that God wasteth not the hire of the believers
They rejoice because of the favours from Allah and (His) munificence, and because Allah does not waste the reward of the believers
They rejoice over a blessing from Allah and a bounty and [knowing] that Allah does not allow the reward of the believers to go in waste.
They are filled with joy for the favour which they have received from God, and his bounty; and for that God suffereth not the reward of the faithful to perish
They rejoice at the favour from Allah and grace, and that Allah wastes not the wages of the believers
having glad tidings of a Favor and Bounty from Allah. Allah will not waste the wage of the believers
Filled with joy at the favours of God, and at his bounty: and that God suffereth not the reward of the faithful to perish
They harbour glad tidings regarding grace from Allah and bounty and surely Allah does not waste the reward of the Believers
They rejoice at the good tidings of the divine blessing from God and His grace and that God will not waste the compensation of the ones who believe,
They glory in the grace and the bounty from Allah and in the fact Allah does not allow the reward of the faithful to be lost.
They glory in the Grace and the bounty from Allah, and in the fact that Allah suffereth not the reward of the Faithful to be lost (in the least).
They rejoice at the favours and bounties of Allah, and at the awareness that Allah will not cause the reward of the believers to be lost
They rejoice for Allah’s favour and (His) grace, and that Allah wastes not the reward of the believers
They are glad because of the favour of Allah with (His) grace and that Allah does not waste the reward of the believers.
They enjoy Favour and Grace from Allah. And Allah does indeed not waste the reward of the believers
They are filled with joy owing to the blessing (of divine disclosures of the nearness) of Allah and His bounty (i.e., the pleasures of meeting with Him), and (also) because Allah does not waste the reward of the believers
They rejoice with God's bounty and favour; God will not waste the reward of the believers
They rejoice with the bounty of God and grace; God will not waste the recompense of the believers.
They rejoice with the bounty of God and grace; God will not waste the recompense of the believers.
They be announced good new to with a blessing/goodness from God, and grace/favour, and that God does not waste the believers' reward
they rejoice in the glad tiding of God's blessings and bounty, and [in the promise] that God will not fail to requite the believer
They are cheered at the tidings of favor from Allah and (His) Grace and that Allah leaves not to waste the reward of the believers
They rejoice because of favour from Allah and kindness, and that Allah wasteth not the wage of the believers
that they will be rewarded with bounties and favors from their Lord and that God will not neglect the reward of the true believers
They feel pleased with blessing from Allah, and grace, and with the fact that Allah would not let the reward of the believers be lost
They are getting joyful news of favor and bounty from Allâh, and that Allâh will not allow the reward of the ‘Monotheistic Believers’ to be lost.
They rejoice (and bask) in the blessings and the bounties bestowed upon them by Allah. Certainly, Allah does not waste the reward of the pious
They are joyful for receiving the grace and bounty of Allâh, and that Allâh will not allow the reward of those who live a life of Genuine Faith to be lost.
They have assumed a state of mind that brightens up their faces for the grace and the bounty conferred on them by Allah. It is a state of mind with an air of assurance that Allah does not withhold nor withdraw the grateful return due to those whose hearts have been impressed with the image of religious and spiritual virtues
They rejoice in Allah’s gifts and favours, Allah will not lower the value of the believer’s reward.
They are joyful for receiving Allah’s grace and bounty, and that Allah does not deny the reward of the believers.
Glad about the blessing from Allah and favours and that Allah does not waste the reward of the believers.
rejoicing in God‘s grace and bounty. God will not deny the faithful their reward
They have good news of GOD's blessings and grace, and that GOD never fails to reward the believers.
They are rejoicing in God's blessings and favor from God, and that God does not allow the believers' rewards to be lost.
They are rejoicing in God’s blessings and favor from God and that God does not allow the believers’ rewards to be lost.
They are cheerful with graces from Allah, and a bounty, and surely Allah will not waste the believers’ wage.
They rejoice because of favour from Allah and (His) grace, and that Allah does not waste the reward of the believers
They rejoice in the happy news of God's blessing and bounty, and in the fact that God will not suffer the reward of the believers to be lost.
They rejoice because of the favor from Allah and the blessings - they have seen that Allah does not waste the wage of the believers
They rejoice on account of favor from Allah and (His) grace, and that Allah will not waste the reward of the believers
They rejoice at the favour of ALLAH and HIS bounty, and at the fact that ALLAH suffers not the reward of the believers to be lost
rejoicing in Blessing and Bounty from God, and that God neglects not the reward of the believers
They are happy in the Grace and the plenty of good things from Allah, and in the fact that Allah does not cause the reward of the faithful to be lost (in the least)
They rejoice in God’s favor and bounty, and that God won’t let the reward of the believers go to waste.
They rejoice in grace from God, and bounty, and that God will not waste the reward of the faithful
They receive good tidings of favor from Allah and bounty and [of the fact] that Allah does not allow the reward of believers to be lost
Glad at favour from God and grace, and that God does not waste the reward of the believers.
They glory in the Grace and the bounty from God, and in the fact that God suffereth not the reward of the Faithful to be lost (in the least)
They glory in the Grace and the bounty from Allah, and in the fact that Allah suffereth not the reward of the Faithful to be lost (in the least)
18
No Gain to Enemy
ٱلَّذِینَ ٱسۡتَجَابُوا۟ لِلَّهِ وَٱلرَّسُولِ مِنۢ بَعۡدِ مَاۤ أَصَابَهُمُ ٱلۡقَرۡحُۚ لِلَّذِینَ أَحۡسَنُوا۟ مِنۡهُمۡ وَٱتَّقَوۡا۟ أَجۡرٌ عَظِیمٌ ١٧٢
Those who responded to God and the Messenger after suffering defeat, who do good and remain conscious of God, will have a great reward
Those who responded (the call) Allah and the Messenger (Muhammad) after their injury (in the battle of Uhud); there is great reward for such as those who do good and fear Allah,
Those who answered to the call of Allah and the apostle after the wound that befell them --for those who did well among them and feared God shall be a mighty hire
Those who obeyed the call of God and His Messenger, even after they were wounded, and took heed for themselves, shall indeed have an ample reward
They responded to the call of Allah and the Rasul (even) after they were wounded, there is a great reward for the doers of good and the protected ones among them.
Those who did good and had taqwa among those who responded to Allah and the Messenger after the wound had been inflicted will have an immense reward:
Those who responded to Allah and the Apostle [even] after they had been wounded —for those of them who have been virtuous and Godwary there shall be a great reward
Those who responded to the call of God and the Messenger after the hurt had befallen them – for all those of them who persevered in doing good, aware that God was seeing them, and acted in reverence for God and piety, there is a tremendous reward
Those who responded to the call of Allah and the Messenger after they had received an injury (at Uhud), for those amongst them who did their duty well and warded off evil (by pursuing the enemy forces the next day upto Hamra'al-Asad, a place near Madinah), there awaits a great reward
And those who answered God and the Messenger after the wound had smitten them - to all those of them who did good and feared God, shall be a mighty wage
those who accepted the call of God and His messenger after being wounded. For those among them who did good and were cautious (of God) have a great reward.
As to those who responded to the call of God and His Prophet and showed courage, in spite of their wounds [in the battle of Ohud,] and continue to be righteous and respect their Lord, there is a great reward for them in reserve
Of those who answered the call of God and the messenger, even after being wounded, those who do right and refrain from wrong have a great reward
who responded to Allah and the Messenger after the blow had befallen them. For those of them who excelled in doing good and were mindful (of God) is a great reward.
Whoso answered to the call of God and of His prophet after sorrow had befallen them, for those, if they do good and fear God, is a mighty hire
Those who responded to the call of Allah and His Noble Messenger after they had been grieved; for the virtuous and the pious among them is a great reward
They are those who responded to Allah and the messenger after that the calamity had befallen them. As for those who had acted in excellence from among them and had safeguarded their own souls, for them there is a magnificent reward.
They who hearkened unto God and his apostle, after a wound had befallen them at Ohod, such of them as do good works, and fear God, shall have a great reward
Whoever answered to the call of Allah and of His Prophet after sorrow had befallen them, for those, if they do good and fear evil, there is a great reward
Those who answered Allah and the Messenger after the wound had afflicted them, for those of them who did good and were cautious there is a great wage
As to those who after the reverse which befel them, respond to God and the Apostle - such of them as do good works and fear God, shall have a great reward
Those who responded to (the call of) Allah and the Messenger even after whatever disaster befell them; for those of them who did extra good and became obedient (is a) great reward
those who responded to God and the Messenger after wounds lit on them. For those of them who did good among them and were Godfearing, there is a sublime compensation.
Those who answered the call of Allah and the Messenger, even after being wounded, those who do right and refrain from wrong have a great reward.
Of those who answered the call of Allah and the Messenger, even after being wounded, those who do right and refrain from wrong have a great reward;-
There were those who responded to the call of Allah and the Messenger after injury had smitten them - for all those who do good and fear Allah there is a mighty reward
Those who responded to the call of Allah and the Messenger after the misfortune had befallen them -- for such among them who do good and keep their duty is a great reward
Those who responded to (the call of) Allah and the messenger, even after being wounded, for those who did good from among them and guarded (against evil) there is a great reward.
Those believers who responded to Allah and the Messenger, after injuries hit them.hFor those among them who do good and fear Allah, a great reward
Those who submitted to the command of Allah and His Messenger (blessings and peace be upon him) even after sustaining injuries—for those of them who possess spiritual excellence and are God-fearing, there is an immense reward
Those who have answered God and the messenger after they were afflicted with wounds. For those of them who did good and were righteous is a great reward
Those who have answered God and the messenger after they were afflicted with wounds. For those of them who did good and were righteous is a great recompense.
Those who have answered God and the messenger after they were afflicted with wounds. For those of them who did good and were righteous is a great recompense.
Those who answered/replied to God and the messenger from after what the wound/ulcer (harm) struck them, for those who did good from them, and feared and obeyed, a great reward
who responded to the call of God and the Apostle after misfortune had befallen them. A magnificent requital awaits those of them who have persevered in doing good and remained conscious of God
The ones who responded to Allah and the Messenger even after the blow had afflicted them, to the ones of them who did fair (deeds) and were pious will be a magnificent reward
As for those who heard the call of Allah and His messenger after the harm befell them (in the fight); for such of them as do right and ward off (evil), there is great reward
The righteous and pious of those who have pledged obedience to God and the Messenger, after injury had befallen them, will receive a great reward
Those who responded to the call of Allah and the Messenger, even after they had received the wound, for those of them who did good deeds and feared Allah there is a great rewar
Those are the ones who responded to (the call of) Allâh and the ‘Messenger’ after injury had struck them. For those who did good among them, and acted piously toward Allâh, will receive a great reward (from Allâh).
There is a gracious reward for those of them who perform the righteous deeds, fear (Allah), and respond to (the call of) Allah and the messenger, even though they had sustained (reverses) _ the (physical or emotional) wounds
Those are the ones who responded to (the call of) Allâh and the Messenger after injury had struck them. As for those who did good among them and acted piously toward Allâh, they will receive a great reward (from Allâh).
Who responded favourably to Allah and to His Prophet and resumed fighting after they had stopped having been wedded to the calamity. It was those who excelled at the battle and entertained the profound reverence dutiful to Allah; they shall be requited with what is generously commensurate with their deeds
Those believers who rallied to the call of Allah and the Messenger after getting injured will get a great reward, for striving to do good and being mindful of Allah.
˹As for˺ those who responded to the call of Allah and His Messenger after their injury, those of them who did good and were mindful ˹of Allah˺ will have a great reward.
Those who responded to Allah and the messenger after being afflicted by the wound, for those amongst them who did good and bewared there is immense reward.
As for the men who after their defeat answered the call of God and the Apostle, those of them that do what is right and fear God shall be richly recompensed
For those who respond to GOD and the messenger, despite the persecution they suffer, and maintain their good works, and lead a righteous life, a great reward.
Those who responded to God and his Messenger after suffering defeat, who do good and are mindful of God, will have a great reward.
Those who responded to God and his Messenger after suffering defeat, who do good and are mindful of God, will have a great reward.
Those who responded for Allah and the Messenger, after the ulcer had inflicted them. For those who excelled among them and show piety is a great wage.
Those who did respond to the call of Allah and the Messenger (even) after some wound had afflicted them; for those among them who did good and acted piously there will be a great reward
Those who responded to the call of God and the Messenger after misfortune had befallen them: a great reward awaits those of them who continued to do good and feared God.
Those who respond to Allah and the Messenger even after being wounded or harmed in the battle, such of them have truly worked collective good and walked aright. Theirs is an outstanding reward. Responding to the call from Allah and His Messenger gives humans the real life (8:24)
(As for) those who responded (at Ohud) to the call of Allah and the Messenger after the wound had befallen them, those among them who do good (to others) and guard (against evil) shall have a great reward
Those who answered the call of ALLAH and the Messenger after they had received an injury - such of them as do good and act righteously shall have a great reward
who responded to God and the Messenger after being afflicted by wounds; for those among them who have been virtuous and reverent there shall be a great reward
Of those who answered to (the call of) Allah and the Messenger (the Prophet), even after being wounded, those who do right and refrain from wrong have a great reward—
Those who respond to God and the Messenger, even in the face of adversity, and maintain their righteousness and devotion, are promised a grand reward.
Those who responded to God and the Messenger, despite the persecution they had suffered. For the virtuous and the pious among them is a great reward
Those [believers] who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward
Those who responded to the call of God and of the messenger after the wound had befallen them. For those who do good among them and fear God, is a great reward.
Of those who answered the call of God and the Apostle, even after being wounded, those who do right and refrain from wrong have a great reward;
Of those who answered the call of Allah and the Messenger, even after being wounded, those who do right and refrain from wrong have a great reward;
ٱلَّذِینَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُوا۟ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِیمَـٰنࣰا وَقَالُوا۟ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِیلُ ١٧٣
Those whose faith only increased when people said, ‘Fear your enemy: they have amassed a great army against you,’ and who replied, ‘God is enough for us: He is the best protector,’
those believers to them the people (hypocrites) said: “Surely, the people (pagans) have gathered against you a great army, so fear them.” But it (only) increased their faith, and they said: “Allah alone is sufficient for us, and He is the excellent Guardian.”
Those unto whom when certain men said: verily the people have mustered strong against you, so be afraid of them, it only increased them in belief, and they said: sufficient unto us is Allah, and an excellent Trustee is He
Those who were told: "They have gathered an army, beware," and their faith increased and they said: "God is sufficient for us, and the best of protectors,"
When they told them, “They have formed an army to fight with you, fear them,” on the contrary, this news increased their faith, and they said, “Allah is sufficient for us, and how excellent a Wakil He is!”
those to whom people said, ´The people have gathered against you, so fear them.´ But that merely increased their iman and they said, ´Allah is enough for us and the Best of Guardians.´
Those to whom the people said, ‘All the people have gathered against you; so fear them.’ That only increased them in faith, and they said, ‘Allah is sufficient for us, and He is an excellent trustee.’
Those to whom some people said: "Look, those people have gathered against you, therefore be fearful of them." But it increased them only in faith, and they responded: "God is sufficient for us; how excellent a Guardian He is!"
Those to whom (at the time of the expedition of Badr al-Sughra) people said, `People have assembled against you, so fear them.' But this (threat of danger) increased their faith and they said, `Allah is Sufficient for us, and He is an excellent Disposer of affairs'
those to whom the people said, 'The people have gathered against you, therefore fear them', but it increased them in faith, and they said, 'God is sufficient for us; an excellent Guardian is He.
Those whom the people told them: “People have gathered against you so be afraid of them,” it increased their belief and they said: “God is enough for us, and He is the best advocate.”
When [the 5th column tried to frighten them and] they were told that: “A mighty army is gathering against you,” they replied: “God is enough for us as protector and we put our trust in His Most Excellency”; thus, [in account of their attitude] they attained a higher level of the belief
The people said to them, “A great army is gathering against you,” in order to frighten them, but it increased their faith. They said, “For us God suffices, and He is the best manager of affairs.
Those to whom the people said, “The people have assembled against you, so fear them.” But this only increased them in faith, and they said, “Allah is sufficient for us, and what an excellent Trustee.”
To whom when men said, 'Verily, men have gathered round you, fear then them,' it only increased their faith, and they said, 'God is enough for us, a good guardian is He.
Those to whom the people said, “The people have gathered against you, therefore fear them”, so their faith was further increased; and they said, “Allah is Sufficient for us - and what an excellent (reliable) Trustee (of affairs) is He!”
Those unto whom some people said, “Truly people have congregated in wait for you therefore have deference for them.” But that only increased them in belief and they said, “Allah is sufficient for us and He is the best trustee.”
unto whom certain men said, verily the men of Mecca have already gathered forces against you, be ye therefore afraid of them: But this increased their faith, and they said, God is our support, and the most excellent patron
Those unto whom men said, "Verily, men have gathered against you, therefore, fear them," but it only increased their faith, and they say, "Allah is enough for us. He is the Most Excellent Disposer of affairs."
Those to whom the people said: 'The people have gathered against you, therefore fear them, ' but it increased them in belief and they said: 'Allah is Sufficient for us. He is the Best Guardian.
Who, when men said to them, "Now are the Meccans mustering against you; therefore fear them!" it only increased their faith, and they said, "Our sufficiency is God, and He is an excellent protector."
Those (Believers) unto whom the (hypocrite) people said: “Verily, the people have gathered for (a fight with) you, therefore be afraid of them.” But it increased them in Faith and they said: “Allah is sufficient to us and (He is) the best Patron.”
Those to whom humanity said: Truly, humanity has gathered against you, so dread them, but it increased them in belief and they said: God is enough for us. And how excellent is He, The Trustee.
People said to them, “A great army is gathering against you, so be afraid.” That increased their faith, however. They said, “Allah is enough for us, and He is the best Trustee.”
Those to whom men said: "A great army is gathering against you, so fear them!". But it (only) increased their Faith: They said: "For us Allah sufficeth, and He is the best Guardian."
When people said to them: ´Behold, a host has gathered around you and you should fear them´, it only increased their faith and they answered: ´Allah is Sufficient for us; and what an excellent Guardian He is!´
Those to whom men said: Surely people have gathered against you, so fear them; but this increased their faith, and they said: Allah is sufficient for us and He is an excellent Guardian
Those to whom, (when) the people said, "Men have gathered against you, therefore fear them," but (this threat) certainly increased their belief and they said, "Allah is sufficient for us and (He is) the Most Excellent Trustee."
The people warned them, "Surely, there is a fearsome gathering of people against you!" And the warning only increased their faith, and they said, "Allah is sufficient for us, and the Best Guardian."
They are the ones whom people said: ‘The adversaries have gathered (in great number) against you, so fear them.’ But this (information) further enhanced their faith and they proclaimed: ‘Allah is Sufficient for us and what an excellent Guardian He is!
The ones who the people said to them: "The people have gathered against you, so be fearful of them," but it only increased their faith and they said: "God is enough for us, and He is the best to put our trust in."
The ones who the people said to them: "The people have gathered against you, so be concerned by them," but it only increased their faith and they said: "God is sufficient for us, and He is the best to put our trust in."
The ones who the people said to them: "The people have gathered against you, so be concerned by them," but it only increased their faith and they said: "God is sufficient for us, and He is the best to put our trust in."
Those who the people said to them: "That the people had gathered for you, so fear them ." So (it) increased them faith/belief and they said: "Enough for us God, and blessed/praised (is) the fulfiller/guardian."
those who have been warned by other people, "Behold, a host has gathered against you; so beware of them!" - whereupon this only increased their faith, so that they answered, "God is enough for us; and how excellent a guardian is He!”
173 .The ones to whom the multitude (Literally: mankind) said, "Surely the multitude have already gathered against you, so be apprehensive of them." Yet, it increased them in belief, and they said, " Allah is The Reckoner enough for us, and how excellent is The Ever-Trusted Trustee!"
Those unto whom men said: Lo! the people have gathered against you, therefor fear them. (The threat of danger) but increased the faith of them and they cried: Allah is Sufficient for us! Most Excellent is He in Whom we trust
Such people, when warned to fear those who are gathered against them, are strengthened in their faith and say, "God is All-sufficient as our Guardian."
– (that is) those to whom people said, .The people have gathered against you; so, fear them. It increased them in Faith and they said, .Allah is fully sufficient for us, and the best One in whom to trust
Those unto whom the people said: "Indeed, the people have gathered against you, so fear them." Nevertheless, the threat of danger invigorated their faith and they said: “Allâh is Sufficient for us. He is the best Disposer of affairs on Whom we depend with full trust!
Others said to them, "(A lot of) people have really come together against you. So beware of them! "But (instead) that caused them to surge in belief, and they exclaimed, "For us, Allah suffices. He is absolutely the very Best of the trustees."
Those who were warned: "The people have gathered against you, so fear them!" Nevertheless, the threat of danger invigorated their faith and they said: “Allâh is Sufficient for us. He is the Best Disposer of affairs on Whom we depend with full trust.”
The news simply strengthened them mentally and morally and confirmed their faith, when they were told by the people that their enemies had mustered up a great number of troops to fight against them so, they should be fearful of them. It was those who did not fear fate; they feared naught but Allah, and said; "Allah is the answer to our purpose, our hopes and our needs, and how excellent He is for the Tutelary Guardian"
When they were told: “The people of Makkah have gathered against you, so fear them,” their faith increased, and they said: “Allah’s help is enough for us. What an Excellent Guardian!”
Those who were warned, “Your enemies have mobilized their forces against you, so fear them,” the warning only made them grow stronger in faith and they replied, “Allah ˹alone˺ is sufficient ˹as an aid˺ for us and ˹He˺ is the best Protector.”
Those to whom the people said: The people have gathered against you, so fear them, and it increased them in faith and they said: Allah is enough for us and most excellent to be relied upon.
They are those who, when people said to them: ‘The people have mustered a great force against you: fear them,‘ grew more tenacious in their faith and said: ‘Sufficient for us is God, the best of guardians.‘
When the people say to them, "People have mobilized against you; you should fear them," this only strengthens their faith, and they say, "GOD suffices us; He is the best Protector."
Those who were told by others, "People have gathered [an army] to fight you so fear them." This instead increased their faith, and they said, "It is sufficient for us to be on God's side. He is the best of protectors.
Those who were told by others, “People have gathered [an army] to fight you so fear them.” This instead increased their faith, and they said, “It is sufficient for us to be on God’s side. He is the best of protectors.
Those to whom the people have said, “The people have accumulated against you, so awe of them.” So, this increased them, in faith, and they said, “Sufficient for us is Allah and he is the gracious trustee.”
Those to whom the people said: ' Verily the men have gathered against you, therefore fear them '. Yet it increased them in faith and they said: ' Allah is sufficient for us and how excellent is such a Protector! '
When other people warned them: “A big force has gathered against you, so fear themâ€, that only strengthened their faith and they answered: “God is enough for us; He is the best Guardian.â€
When people said to them, "A great army has assembled against you, so fear them." But the threat only increased them in their conviction. They said, "Allah suffices for us and He is the best Guardian."
Those to whom the people said: Surely men have gathered against you, therefore fear them, but this increased their faith, and they said: Allah is sufficient for us and most excellent is the Protector
Those to whom men said, `People have mustered against you, therefore fear them,' but this only increased their faith and they said, `Sufficient for us is ALLAH, and an excellent Guardian is HE.
to whom the people said, “Truly the people have gathered against you, so fear them.” But it increased them in faith, and they said, “God suffices us, an excellent Guardian is He!
Men told them: "A great army is gathering against you:" And frightened them: But it (only) increased their Faith: And they said: "For us Allah is enough, and He is the Best One to take care of affairs (Wakil)."
Those to whom people said, “The people have amassed against you, so fear them,” it only increased their faith, and they responded, “God is sufficient for us, and what an excellent guardian He is.”
Those to whom the people have said, 'The people have mobilized against you, so fear them.' But this only increased them in faith, and they said, 'God is enough for us; He is the Excellent Protector.'
Those to whom hypocrites said, "Indeed, the people have gathered against you, so fear them." But it [merely] increased them in faith, and they said, "Sufficient for us is Allah , and [He is] the best Disposer of affairs."
Those to whom the people said, 'Indeed, the people have certainly gathered against you, so fear them.' But it increased them in faith, and they said, 'God is enough for us; and excellent is the trustee.'
Men said to them: "A great army is gathering against you": And frightened them: But it (only) increased their Faith: They said: "For us God sufficeth, and He is the best disposer of affairs."
Men said to them: "A great army is gathering against you": And frightened them: But it (only) increased their Faith: They said: "For us Allah sufficeth, and He is the best disposer of affairs."
فَٱنقَلَبُوا۟ بِنِعۡمَةࣲ مِّنَ ٱللَّهِ وَفَضۡلࣲ لَّمۡ یَمۡسَسۡهُمۡ سُوۤءࣱ وَٱتَّبَعُوا۟ رِضۡوَ ٰنَ ٱللَّهِۗ وَٱللَّهُ ذُو فَضۡلٍ عَظِیمٍ ١٧٤
returned with grace and bounty from God; no harm befell them. They pursued God’s good pleasure. God’s favour is great indeed
So they returned (home) with Favor and Bounty of Allah, and no harm touched them. They followed the good Pleasure of Allah. And Allah is the Owner of Great Bounty.
They then returned with a favour from Allah and His grace: no evil touched them: and they followed Allah's pleasure and Allah is Owner of mighty grace
And returned with God's favour and grace without harm, for they attended the pleasure of God; and great is the benevolence of God
Due to their faith, they returned with the blessing and bounty of Allah, unharmed. They followed the pleasure of Allah. Allah, the Azim, is the possessor of bounty.
So they returned with blessings and bounty from Allah and no evil touched them. They pursued the pleasure of Allah. Allah´s favour is indeed immense.
So they returned with Allah’s blessing and grace, untouched by any evil. They pursued the pleasure of Allah, and Allah is dispenser of a great grace
So they returned with favor and bounty from God, having suffered no harm. They strove after God’s good pleasure by acting in the way He approved of. God is of tremendous grace and bounty
Hence they returned with a mighty blessing from Allah and a great bounty. They suffered no harm whatsoever, and they followed the good pleasure of Allah. Indeed, Allah is the Possessor of great bounty
So they returned with blessing and bounty from God, untouched by evil; they followed the good pleasure of God; and God is of bounty abounding
So, they returned by favor and grace from God, and they were not injured, and they pursued God’s pleasure. And God has enormous grace.
They returned gracefully back with no harm. God was pleased with them and God’s bounty is limitless
And they returned with grace and bounty from God. No harm ever touched them, for they followed the blessings of God, and God is the Lord of bounties unbounded
So they came back with a blessing from Allah, and grace, no harm having touched them. And they pursued Allah’s good pleasure, for Allah is the Possessor of a great grace.
Then they retired in favour from God and grace; no evil touched them; they followed the pleasure of God, and God is Lord of mighty grace
So they returned with the favour and munificence from Allah, in that no harm reached them; they followed what pleased Allah; and Allah is Extremely Munificent
So they went back with a blessing from Allah and with a favor and no evil touched them and they followed good pleasure of Allah and Allah is Master of magnificent bounty.
Wherefore they returned with favour from God, and advantage; no evil befell them: And they followed what was well pleasing unto God; for God is endowed with great liberality
Then they returned with the favour and grace from Allah; no evil touched them; for they followed the pleasure of Allah, and Allah is Lord of infinite Bounty
So, they returned with the Favor and Bounty of Allah so evil did not touch them. They followed the pleasure of Allah, and Allah is of Great Bounty
They returned, therefore, with the favour of God, enriched by Him, and untouched by harm; and they followed what was well pleasing to God. And God is of great Munificence
So they returned with grace from Allah and (His) Bounty. No harm touched them and they obeyed what is pleasing unto Allah and Allah is the Possessor of great Bounty
So they turned about with divine blessing from God and grace and evil afflicts them not and they followed the contentment of God and God is Possessor of Sublime Grace.
They returned with grace and bounty from Allah. No harm ever touched them, for they followed the good pleasure of Allah. Allah is the owner of bounty.
And they returned with Grace and bounty from Allah.: no harm ever touched them: For they followed the good pleasure of Allah. And Allah is the Lord of bounties unbounded.
So they returned with a mighty favour and a great bounty from Allah having suffered no harm. They followed the good pleasure of Allah, and Allah is the Lord of great bounty
So they returned with favour from Allah and (His) grace; no evil touched them, and they followed the pleasure of Allah. And Allah is the Lord of mighty grace
So they returned with favour from Allah and (His) grace, no evil touched them and they followed the pleasure of Allah and Allah is the Possessor of great grace.
And the believers returned from the battleground with Favour and Grace from Allah. No evil touched them and they followed the pleasure of Allah. And Allah has Immense Grace
Then they (the Muslims) returned with the bounties and blessings of Allah, untouched by any suffering. They followed the will of Allah, and Allah is the Lord of great bounty
So they came back with a reward from their Lord and a bounty, no harm would touch them. And they had followed the pleasure of God, and God is the One with great pleasure
So they came back with a recompense from God and a bounty, no harm would touch them. And they had followed the pleasure of God, and God is the One with great pleasure.
So they came back with a recompense from God and a bounty, no harm would touch them. And they had followed the pleasure of God, and God is the One with great pleasure.
So they turned/returned with a blessing/goodness from God and a grace/favour, (and) bad/evil did not touch them, and they followed God's acceptance/approval , and God (is owner) of great grace/favour
- and returned [from the battle] with God's blessings and bounty, without having been touched by evil: for they had been striving after God's goodly acceptance - and God is limitless in His great bounty
So they turned over (Or: turned around) with favor from Allah and (His) Grace; no odious (disadvantage) did touch them; and they followed closely the all-blessed Satisfaction of Allah; and Allah is The of Owner of magnificent Grace
So they returned with grace and favour from Allah, and no harm touched them. They followed the good pleasure of Allah, and Allah is of Infinite Bounty
They returned with the favors and the bounties of God untouched by evil and followed by the pleasure of God. God's favor is great
So, they returned with bounty from Allah, and grace, with no evil having even touched them, and submitted to the pleasure of Allah. Allah is the Lord of great bounty
Thus, they returned with grace and favor from Allâh. No evil ever touched them, as they follow the good pleasure of Allâh. He is the Lord of Great Bounty.
And they came back (home) with the blessings and bounties of Allah. No harm came to them! They (coveted and) sought the approval (and acceptance) of Allah; and Allah is the Lord of infinite bounty
So they returned with grace and favor from Allâh. No evil ever touched them as they follow the good pleasure of Allâh. He is the Lord of Great Bounty.
Never was battle executed with greater determination, that the enemy had sensed and consequently fled from the rage of those whom they considered persecutors. There and then did the Muslims return, by the grace of Allah and His bounty, unharmed and not even touched physically in any way. They espoused the cause of Allah and His satisfaction and were consequently qualified to receive His blessings, and Allah’s bounty is plentiful, full flowing
So they returned home with Allah’s blessing and favour, without being harmed since they had sought Allah’s pleasure. Allah is Most Gracious
So they returned with Allah’s favours and grace, suffering no harm. For they sought to please Allah. And surely Allah is ˹the˺ Lord of infinite bounty.
So they turned around by the favour and generosity of Allah without any harm touching them and pursued the approval of Allah, and Allah possesses immense favours.
Thus did they earn God‘s grace and bounty, and no harm befell them. For they had striven to please God, and God‘s bounty is infinite
They have deserved GOD's blessings and grace. No harm ever touches them, for they have attained GOD's approval. GOD possesses infinite grace.
So they returned with grace and favor from God; no harm had touched them. And they worked hard at pleasing God, for truly God's favor is great.
So they returned with grace and favor from God; no harm had touched them. And they worked hard at pleasing God, for truly God’s favor is great.
So they overturn with a grace from Allah, and a bounty, and no badness has touched them. And they followed Allah’s satisfaction. And Allah is a possessor of a great bounty.
So they returned (home) with the favour from Allah and (His) grace; no evil touched them and they followed the pleasure of Allah; and Allah is the Lord of Mighty Grace
So they earned God's grace and bounty, suffering no harm. For they had striven to please God, Whose bounty is limitless.
They marched forward with conviction and returned with Allah's favor and blessings, and no harm touched them in either case. They sought Allah's Approval, and Allah is of Infinite Bounty
So they returned with favor from Allah and (His) grace, no evil touched them and they followed the pleasure of Allah; and Allah is the Lord of mighty grace
So they returned with a mighty favour from ALLAH and a great bounty, while no evil had touched them; and they followed the pleasure of ALLAH; and ALLAH is the Lord of great bounty
So they returned with Blessing and Bounty from God, untouched by evil. And they pursued the Contentment of God, and God is Possessed of Tremendous Bounty
And they returned with grace and plenty from Allah: No harm even touched them: Because they followed the good pleasure of Allah: And Allah is the Owner of the greatest bounty
So they returned with a favor and bounty from God, and no harm touched them. They followed the pleasure of God; and God possesses great bounty.
So they came back with grace from God, and bounty, and no harm having touched them. They pursued what pleases God. God possesses immense grace
So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah , and Allah is the possessor of great bounty
So they returned with favour from God and grace; no evil touched them; and they followed the pleasure of God, and God is a possessor of great grace.
And they returned with Grace and bounty from God: no harm ever touched them: For they followed the good pleasure of God: And God is the Lord of bounties unbounded
And they returned with Grace and bounty from Allah: no harm ever touched them: For they followed the good pleasure of Allah: And Allah is the Lord of bounties unbounded
إِنَّمَا ذَ ٰلِكُمُ ٱلشَّیۡطَـٰنُ یُخَوِّفُ أَوۡلِیَاۤءَهُۥ فَلَا تَخَافُوهُمۡ وَخَافُونِ إِن كُنتُم مُّؤۡمِنِینَ ١٧٥
It is Satan who urges you to fear his followers; do not fear them, but fear Me, if you are true believers
It is only Satan that suggests to you the fear of its supporters. So don’t fear them, but fear Me, if you are true believers.
It is only that the Satan frighteth you of his friends, wherefore fear them not, but fear Me, if ye are believers
It is no one but Satan who frightens you with his allies. But do not fear him, fear Me, if indeed you are believers
The Satan (who brought this news) can only frighten his own allies... Fear me (for you will face the consequences of your deeds based on the mechanics of the system; sunnatullah), not them, if you are of the believers.
It was only Shaytan frightening you through his friends. But do not fear them — fear Me if you are muminun.
That is only Satan frightening his followers! So fear them not, and fear Me, should you be faithful
It was but that (human) devil who, (by provoking alarm,) desires to make you fearful of his allies. So do not fear them, but fear Me, if you are (true) believers
(Now you have come to know that) it is satan, in fact, who merely threatens through his friends, so do not fear them, rather fear Me, if you are (true) believers
That is Satan frightening his friends, therefore do not fear them; but fear you Me, if you are believers
Indeed, it is Satan that scares his supporters, so do not fear them (Satan’s supporters) and fear Me if you are believers.
It is the devil who wants you to fear his allies. Do not fear them. Fear only Me (God), if you are a true believer
It is Satan that suggests to you the fear of his allies. Do not be afraid of them, but instead fear Me, if you have faith
That is only Satan frightening his allies. So do not fear them, but fear Me if you are believers.
It is only that Satan who frightens his friends. Do not ye fear them, but fear me, if ye be believers
It is the devil who threatens with his friends; so do not fear them and fear Me, if you have faith
That is but Satan who makes [people] fear his allies so fear them not and fear Me if you are indeed believers.
Verily that devil would cause you to fear his friends: But be ye not afraid of them; but fear me, if ye be true believers
It is only Satan who frightens his friends. Fear them not, but fear Me, if you be true believers
That is satan frightening those whom he sponsored. So do not fear them, and fear Me, if you are believers
Only would that Satan instil the fear of his adherents: Fear them not, but fear me if ye are believers
However that devil would frighten you of his friends, but be not afraid of them, and be mindful of Me if you are Believers
It is only Satan who frightens you with his protectors. So fear them not, but fear Me if you had been ones who believe.
It is only Satan that frightens you of his allies. Do not be afraid of them, but fear Me if you are believers.
It is only Satan suggests to you the fear of his votaries: Be ye not afraid of them, but fear Me, if ye have faith.
It was Satan who suggested to you the fear of his allies. Do not fear them; fear Me, if you truly believe
It is the devil who only frightens his friends but fear them not, and fear Me, if you are believers
It is only the devil who makes you afraid of his friends, so do not fear them but fear Me if you are believers.
It is only the Satan, who frightens you of those who are close to him. Fear them not then! And fear Me, if you do believe in Me
Surely, this (informer) is Satan alone who threatens (you) through his friends. Therefore, do not fear them and fear Me alone, if you are the believers
It is only the devil trying to create fear for his allies, so do not fear them, but fear Me if you are believers
It is only the devil trying to create fear for his allies, so do not fear them, but fear Me if you are believers.
It is only the devil trying to create fear for his allies, so do not fear them, but fear Me if you are believers.
But that (is) the devil , he frightens his patrons/supporters , so do not fear them, and fear Me, if you were believers
It is but Satan who instils [into you] fear of his allies: so fear them not, but fear Me, if you are [truly] believers
Surely that is only Ash-Shaytan (The all-vicious; i.e., the devil) frightening his patronized ones, so do not fear them and fear Me in case you are believers
It is only the devil who would make (men) fear his partisans. Fear them not; fear Me, if ye are true believers
It is Satan who frightens his friends. Do not be afraid of them (enemies) but have fear of Me if you truly believe
It is none but Satan who frightens (you) of his friends. So, do not fear them; but fear Me, if you are believers
It is only ‘Satan’ who tried to frighten you with his supporters. Thus, do not fear them but show honor and reverence for Me if you are true believers (of unfeigned faith).
The fact is, it is Shaitan who instills (into you) the dread of his (disciples and) allies. But don´t be afraid of them! Rather, if you are the believers, fear Me
It is only Satan who tried to frighten you with his supporters. So do not stand in awe of them, but show honor and reverence only for Me if you live a life of Genuine Faith.
It was only AL-Shaytan hiding behind those with characteristics befitting him, who inspired terror in the hearts and minds of those who were submissive to them, who in turn tried to transmit it to some of you! Therefore, do not be fearful of them but fear Me if indeed your hearts have been impressed with the image of religious and spiritual virtues
That was Satan, making you fear his cronies. Don’t be afraid of them but fear Me, if you are true believers.
That ˹warning˺ was only ˹from˺ Satan, trying to prompt you to fear his followers. So do not fear them; fear Me if you are ˹true˺ believers.
It is only the devil who scares those who seek his protection, so do not fear him but fear Me, if you are believers.
It is Satan that causes his followers to be feared. But have no fear of them, and fear Me, if you are true believers
It is the devil's system to instill fear into his subjects. Do not fear them and fear Me instead, if you are believers.
It is Satan who is trying to get you to fear his allies, so do not be afraid, but fear Me, if you are believers.
It is Satan who is trying to get you to fear his allies, so do not be afraid, but fear Me if you are believers.
That is only Satan is frightening his guardians; so, do not fear them, and fear Me, if you are believers.
It is only Satan that causes his friends to fear; but do not fear them and fear Me if you are believers
It is but Satan who prompts people to fear his allies: so, have no fear of them, but fear Me if you are truly believers.
It is only Satan, your selfish desire in different guises, that instills fear. Fear not them! You shall fear Me and violating My Commands, if you are indeed believers
It is only the Shaitan that causes you to fear from his friends, but do not fear them, and fear Me if you are believers
It is Satan who only frightens his friends, so fear them not but fear ME, if you are believers
That is only Satan, sowing fear of his friends. So fear them not, but fear Me, if you are believers
It is only the Satan who suggests to you the fear of his own friends (and limitations): You do not be afraid of them, but fear Me, if you have Faith
It is only Satan who frightens his followers. Don’t fear them, but fear Me, if you are believers.
That is only Satan frightening his partisans; so do not fear them, but fear Me, if you are believers
That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers
Only that the devil, he frightens his patrons. So do not fear them, and fear Me, if you are believers.
It is only the Evil One that suggests to you the fear of his votaries: Be ye not afraid of them, but fear Me, if ye have Faith
It is only the Evil One that suggests to you the fear of his votaries: Be ye not afraid of them, but fear Me, if ye have Faith
وَلَا یَحۡزُنكَ ٱلَّذِینَ یُسَـٰرِعُونَ فِی ٱلۡكُفۡرِۚ إِنَّهُمۡ لَن یَضُرُّوا۟ ٱللَّهَ شَیۡءࣰاۗ یُرِیدُ ٱللَّهُ أَلَّا یَجۡعَلَ لَهُمۡ حَظࣰّا فِی ٱلۡءَاخِرَةِۖ وَلَهُمۡ عَذَابٌ عَظِیمٌ ١٧٦
[Prophet], do not be grieved by those who are quick to disbelieve. They will not harm God in the least; it is God’s will that they will have no share in the Hereafter- a terrible torment awaits them
(O Muhammad) let not those who rush towards disbelief grieve you. Surely, they can never harm Allah the least. It is Allah’s Will to give them no portion in the Hereafter. For them there is a great punishment.
And let not those grieve thee who hasten toward infidelity; verily they shall not harm Allah at all. Allah desireth not to provide for them a portion in the Hereafter; and theirs shall be a torment mighty
And do not be grieved by those who rush into disbelief. They do no harm to God; and God will not give them any share in the life to come, and their torment shall be great
Do not let the ones who compete in denying the reality upset you. Indeed, they cannot cause any harm to Allah. Allah does not will to give them any share in the eternal life to come (hence they are like this). There is great suffering for them.
Do not let those who rush headlong into kufr sadden you. They do not harm Allah in any way. Allah desires to assign no portion to them in the Next World. They will have a terrible punishment.
Do not grieve for those who are active in unfaith; they will not hurt Allah in the least: Allah desires to give them no share in the Hereafter, and there is a great punishment for them
Let not those who rush in unbelief as if competing with one another grieve you; they can in no way harm God (and His true friends). God wills that they will have no share in (the blessings of) the Hereafter. For them is a tremendous punishment
And do not let those who vie one with another in (following the ways of) disbelief grieve you. Surely, they shall not be able to do the slightest harm to Allah. It is Allah's will to assign them no portion in the Hereafter. Rather, there awaits them a great punishment
Let them not grieve thee that vie with one another in unbelief; they will nothing hurt God; God desires not to appoint for them a portion in the world to come, and there awaits them a mighty chastisement
Do not be sad by those who rush into disbelief, indeed they will never harm God a bit. God wants no share (of joy) for them in the Hereafter, and they will have a great punishment.
Never let those who conveniently choose the disbelief to put you down. They can not harm the Lord the least. It is the intention of God to give them nothing good in the Hereafter and submit them to a miserable punishment
Do not let those grieve you who rush into unbelief. Not the least harm will they do to God. God's plan is that He will give them no portion in the hereafter, except a severe punishment
And dosg not be saddened by those who hasten towards denial. They will not harm Allah in the least. Indeed, Allah wants to give them no share in the Hereafter, for for them is a great punishment.
Let them not grieve thee who vie with each other in misbelief. Verily, they cannot hurt God at all. God wills not to make for them a portion in the future life; but for them is mighty woe
And O dear Prophet (Mohammed - peace and blessings be upon him) do not grieve for those who rush towards disbelief; they cannot cause any harm to Allah; and Allah does not will to assign them any portion in the Hereafter; and for them is a terrible punishment
And let not those who hasten to the disbelief make you grieve. Truly they will never harm Allah in aught. Allah does not want to make for them any share in the hereafter and for them there will be an awful punishment.
They shall not grieve thee, who emulously hasten unto infidelity; for they shall never hurt God at all. God will not give them a part in the next life, and they shall suffer a great punishment
Let not their conduct grieve you, those who vie with each other in disbelief. Verily, they cannot hurt Allah at all. Allah wills not to give them a portion in the Hereafter; but for them is an awful doom
Do not let those who race in disbelief sadden you. They will not harm Allah a thing. Allah does not want to give them a share in the Everlasting Life. For them is a great punishment
Let not those who vie in haste after infidelity grieve thee: Verily not one whit shall they injure God! God will refuse them all part in the life to come: a severe chastisement shall be their lot
And must not make you grieve those who hasten in (committing) disbelief. Verily, they shall never harm Allah the least. Allah intends that He does not keep for them (any) share in the Hereafter. And for them is a great punishment
And let not those who compete with one another in ingratitude dishearten thee. Truly, they will never injure God at all. God wants to assign no allotment for them in the world to come and for them is a tremendous punishment.
Do not be grieved by those who rush into unbelief. Certainly, they can do no harm to Allah. Allah’s plan is to give them no portion in the hereafter. Instead, a severe punishment awaits them.
Let not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to Allah. Allah's plan is that He will give them no portion in the Hereafter, but a severe punishment.
Let not those who run towards disbelief grieve you; they shall not hurt Allah in the least. Allah will not provide for them any share in the Next Life. A mighty punishment awaits them
And let not those grieve thee who run into disbelief precipitately; surely they can do no harm to Allah. Allah intends not to assign them any portion in the Hereafter; and for them is a grievous chastisement
And do not let those grieve you, who hastily fall into infidelity, they can never harm Allah in the least. Allah does not intend to give them any portion in the hereafter and for them there is a great punishment. great punishment.
And let them not grieve you, who are quick in suppressing the Truth. Surely, they can do no harm to Allah. Allah wills that He sets no share for them of the good things in the Hereafter. And a terrible punishment awaits them there
(O sympathizer of the whole mankind!) Those who hasten in (reinforcing) disbelief should not aggrieve you. They cannot do any damage to (the Din [Religion] of) Allah, and Allah intends that there is no share for them in the Hereafter. And for them there is a severe torment
And do not be saddened by those who rush into disbelief. They will not harm God in the least. God does not wish to make for them any share in the Hereafter, and they will have a painful retribution
And do not be saddened by those who rush into disbelief. They will not harm God in the least. God does not wish to make for them any share in the Hereafter, and they will have a painful retribution.
And do not be saddened by those who rush into disbelief. They will not harm God in the least. God does not wish to make for them any share in the Hereafter, and they will have a painful retribution.
And do not be saddened/grievous (by) those who quicken/speed in the disbelief, that they will never/not harm God a thing, God wants that (He) not make/create for them luck/fortune (a share) in the end (other life), and for them (is) a great torture
And be not grieved by those who vie with one another in denying the truth: verily, they can in no wise harm God. It is God's will that they shall have no share in the [blessings of the] life to come; and tremendous suffering awaits them
And let them that vie swiftly in disbelief not grieve you surely they will never harm Allah anything; Allah wills that He will set them no portion in the Hereafter, and they will have a tremendous torment
Let not their conduct grieve thee, who run easily to disbelief, for lo! they injure Allah not at all. It is Allah's Will to assign them no portion in the Hereafter, and theirs will be an awful doom
(Muhammad), do not be grieved because of some people's haste to disbelieve. They can do no harm to God. God has decided not to give them any share in the life hereafter. There will be a great torment for them
Those who hasten towards disbelief should not make you grieve. They cannot harm Allah at all. Allah intends not to spare for them any share in the Hereafter. For them there is a mighty punishment
Let not those who hasten into disbelief in Allâh sadden you. Indeed, they can do no harm to Allâh at all. Allâh desires not to appoint for them any share in the ‘Hereafter’. They will be subjected to a great punishment in the ‘Hereafter’.
Do not be saddened by those who rush (willingly) into disbelief. Indeed, they will not hurt Allah in any way. Allah has willed that He will not assign any share for them in the life-to-come. For them there exists a terrible (most awful) torment
Let not those who hasten to renounce their Faith sadden you. Surely they can do no harm to Allâh at all. It is the (wise) will of Allâh to prevent them from having a share in the Hereafter. And they will be subjected to a great punishment.
Let not those who impel themselves heedlessly on infidelity grieve you O Muhammad. They shall not harm Allah in the least. Allah has intended to allot to them no share of the bliss Hereafter, and there awaits them a condign punishment
Muhammad, do not be distressed by those who rush headlong into disbelief; they will never harm Allah in the slightest. Allah wishes to give them no share in the Hereafter, but their punishment will be severe.
˹O Prophet!˺ Do not grieve for those who race to disbelieve—surely they will not harm Allah in the least. It is Allah’s Will to disallow them a share in the Hereafter, and they will suffer a tremendous punishment.
And do not let those who rush to disbelief make you sad, for they will not harm Allah at least, Allah wills to not give them a share in the hereafter and severe punishment awaits them.
Do not grieve for those that rush back headlong to disbelief; in no way will they harm God. God intends to give them no share in the Hereafter. And grievous punishment awaits them
Do not be saddened by those who hasten to disbelieve. They never hurt GOD in the least. Instead, GOD has willed that they will have no share in the Hereafter. They have incurred a terrible retribution.
Do not let those who rush to unbelief grieve you. They will not harm God at all. It is God's will that they will have no part in the life to come. They will have great punishment.
Do not let those who rush to unbelief grieve you. They will not harm God at all. It is God's will that they will have no part in the life to come. They will have a great punishment.
And let not grieve you, those who hasten into infidelity. They will not harm Allah anything. Allah wants to not set up for them a share in the Hereafter. And for them a great torment.
And let not those who hasten on to disbelief grieve you. Verily they will never harm Allah at all. Allah intends to assign them no fortune in the Hereafter and they will have a great Torment
Be not grieved by those who hasten on to disbelief. They cannot harm God in any way. It is God's will not to assign to them any share in the [blessings of the] life to come. A great suffering awaits them.
Let not the conduct of those who rush to rejection, grieve you. They harm the Almighty Allah not the least bit. It is His Law that such people deprive themselves of any portion in the Hereafter. For them is an awful retribution
And let not those grieve you who fall into unbelief hastily; surely they can do no harm to Allah at all; Allah intends that He should not give them any portion in the hereafter, and they shall have a grievous chastisement
And let not those who hasten to fall into disbelief grieve thee; surely, they cannot harm ALLAH in any way. ALLAH desires not to assign them any portion in the life to come; and they shall have a severe punishment
And let not those who hasten unto disbelief grieve thee. Truly they will not harm God in the least. God desires to give them no share in the Hereafter, and theirs shall be a great punishment
And let not those (people) who rush into unbelief, make you sad: Not the least harm will they do to Allah: Allah’s Plan is that He will give them no portion in the Hereafter, except a severe punishment
Don’t grieve for those who rush into disbelief. They can’t harm God. God intends to give them no share in the Hereafter, and for them is a painful punishment.
And do not be saddened by those who rush into disbelief. They will not harm God in the least. God desires to give them no share in the Hereafter. A terrible torment awaits them
And do not be grieved, [O Muhammad], by those who hasten into disbelief. Indeed, they will never harm Allah at all. Allah intends that He should give them no share in the Hereafter, and for them is a great punishment
And do not be grieved, by those who hasten in disbelief. Indeed, they cannot hurt God at all. God wills not to make for them a portion in the hereafter, and for them is a great punishment.
Let not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to God: God's plan is that He will give them no portion in the Hereafter, but a severe punishment
Let not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to Allah: Allah's plan is that He will give them no portion in the Hereafter, but a severe punishment
إِنَّ ٱلَّذِینَ ٱشۡتَرَوُا۟ ٱلۡكُفۡرَ بِٱلۡإِیمَـٰنِ لَن یَضُرُّوا۟ ٱللَّهَ شَیۡءࣰاۖ وَلَهُمۡ عَذَابٌ أَلِیمࣱ ١٧٧
Those who sell their faith for disbelief will not harm God in any way; agonizing torment awaits them
Surely, those who purchase disbelief at the price of faith, they will never harm Allah the least. For them, there is a painful punishment.
Verily those who have purchased infidelity for belief shall not hurt Allah at all, and theirs shall be a torment afflictive
Those who barter unbelief for faith, will not harm God in the least, and the punishment for them will be painful
As for those who buy denial in exchange of believing in their essential reality, they cannot cause any harm to Allah. There is severe burning (suffering) for them.
Those who sell iman for kufr do not harm Allah in any way. They will have a painful punishment.
Those who have bought unfaith for faith will not hurt Allah in the least, and there is a painful punishment for them
Those (unthinking ones) who have bought unbelief in exchange for belief can in no way harm God (and His true friends who fear and rely on Him.) For them is a tremendous punishment
Those who preferred disbelief to belief will not be able to do the least harm to Allah. A grievous punishment awaits them
Those who buy unbelief at the price of faith, they will nothing hurt God; and there awaits them a painful chastisement
Those who trade disbelief for belief will never harm God a bit, and they will have a painful punishment.
Those who trade off their belief for disbelief, are indeed buying the Lord’s painful punishment
Those who purchase unbelief at the price of faith, not the least harm will they do to God, but they will have a terrible punishment
Indeed, those who have purchased denial in exchange for faith will not harm Allah in the least, for for them is a painful punishment.
Verily, those who purchase misbelief for faith, they do not hurt God at all, and for them is grievous woe
Those who have purchased disbelief in exchange of faith cannot cause any harm to Allah; and for them is a painful punishment
Truly those who purchase the disbelief with the belief, they will never harm Allah in aught and for them there will be a painful punishment.
Surely those who purchase infidelity with faith, shall by no means hurt God at all, but they shall suffer a grievous punishment
Verily, those who purchase disbelief for faith, they do not hurt Allah at all, and for them is grievous woe
Those who buy disbelief with belief will not harm Allah a thing, for them there is a painful punishment
They truly who purchase infidelity at the price of their faith, shall not injure God one whit! and a grievous chastisement shall be their lot
Verily, those who have purchased disbelief in exchange of Faith, shall never harm Allah at all; and for them is a grievous punishment
Truly, those who bought ingratitude at the price of belief will never injure God at all. And for them will be a painful punishment.
Certainly, those who purchase unbelief at the price of faith can do no harm to Allah, but they will have a grievous punishment.
Those who purchase Unbelief at the price of faith,- not the least harm will they do to Allah, but they will have a grievous punishment.
Indeed those who have purchased unbelief in exchange for faith shall not hurt Allah in the least. Theirs shall be a painful chastisement
Those who buy disbelief at the price of faith can do no harm to Allah, and for them is a painful chastisement
Those who purchase infidelity at the cost of belief, can never harm Allah in the least, and for them there is a painful punishment.
Indeed! They, who have indulged in suppression of the Truth at the cost of the Faith, can do no harm to Allah. And for them, a painful punishment
Indeed, those who purchase disbelief at the cost of belief cannot harm Allah the least, and for them there is a grievous chastisement
Those who have purchased rejection with belief will not harm God in the least, and they will have a painful retribution
Those who have purchased rejection with belief will not harm God in the least, and they will have a painful retribution.
Those who have purchased rejection with belief will not harm God in the least, and they will have a painful retribution.
That those who bought the disbelief with the faith/belief, they will never/not harm God a thing, and for them (is) a painful torture
Verily, they who have bought a denial of the truth at the price of faith can in no wise harm God, whereas grievous suffering awaits them
Surely the ones who have traded disbelief (at the price) of belief will never harm Allah anything, and they will have a painful torment
Those who purchase disbelief at the price of faith harm Allah not at all, but theirs will be a painful doom
Those who have traded faith in exchange for disbelief can never do any harm to God. There will be a painful torment for them
Certainly, those who bought disbelief in exchange for Belief cannot harm Allah at all. For them there is a painful punishment
Indeed, those who purchase disbelief in Allâh at the price of Faith can do no harm to Allâh at all. They will be subjected to an extremely painful punishment in the ‘Hereafter’.
In fact, those who purchase disbelief, at the expense of belief, would never hurt Allah at all. There is a painful punishment for them
Surely those who voluntarily and consciously abandon Faith in favour of spiritual darkness can do no harm to Allâh at all. They will be subjected to a painful punishment in the Hereafter.
Those who exchanged faith for infidelity shall never harm Allah in the least and their awaits them the torment which shall be laid on the damned
They have traded their faith for disbelief, they can never harm Allah in the slightest; for them is a painful punishment.
Those who trade belief for disbelief will never harm Allah in the least, and they will suffer a painful punishment.
Those who exchange belief for rejection, they will not harm Allah the least, and painful punishment awaits them.
Those that barter their faith for unbelief will in no way harm God. Woeful punishment awaits them
Those who choose disbelief, instead of belief, do not hurt GOD in the least; they have incurred a painful retribution.
Those who chose to deny God over faith will not harm God at all. They will have painful punishment.
Those who chose to deny God over faith will not harm God at all. They will have a painful punishment.
Surely those who purchased the infidelity with the faith will not harm Allah in anything. And for them a great torment.
Verily those who have bought infidetily for faith, never shall they harm Allah at all; and they will have a painful torment
Indeed, those who have bought disbelief at the price of faith cannot harm God in any way. A grievous suffering awaits them.
Those who trade denial at the cost of belief, harm Allah not the least. For them is a painful doom
Surely those who have bought unbelief at the price of faith shall do no harm at all to Allah, and they shall have a painful chastisement
Surely those who have purchased disbelief at the price of faith cannot harm ALLAH at all; and they shall have a grievous punishment
Truly those who have purchased disbelief at the price of belief will not hurt God in the least, and theirs shall be a painful punishment
Truly, those who purchase unbelief at the price of faith— Not the least harm will they do to Allah. But they will have a grievous punishment
Those who purchase disbelief at the cost of faith can’t harm God at all, and a severe punishment awaits them.
Those who exchange blasphemy for faith will not harm God in the least. A painful torment awaits them
Indeed, those who purchase disbelief [in exchange] for faith - never will they harm Allah at all, and for them is a painful punishment
Indeed, those who purchase disbelief for faith, they do not hurt God at all, and for them is painful punishment.
Those who purchase Unbelief at the price of faith,- not the least harm will they do to God, but they will have a grievous punishment
Those who purchase Unbelief at the price of faith,- not the least harm will they do to Allah, but they will have a grievous punishment
وَلَا یَحۡسَبَنَّ ٱلَّذِینَ كَفَرُوۤا۟ أَنَّمَا نُمۡلِی لَهُمۡ خَیۡرࣱ لِّأَنفُسِهِمۡۚ إِنَّمَا نُمۡلِی لَهُمۡ لِیَزۡدَادُوۤا۟ إِثۡمࣰاۖ وَلَهُمۡ عَذَابࣱ مُّهِینࣱ ١٧٨
The disbelievers should not think that it is better for them that We give them more time: when We give them more time they become more sinful- a shameful torment awaits them
Let not those who disbelieve think that We give respite to them (by postponing punishment) are good for them. We give respite to them so that they may add more sins. For them is a humiliating punishment.
And let not those who disbelieve deem that We respite them for their good: We respite them only that they may increase in sin; and theirs shall be a torment ignominious
The unbelievers must not think that the respite We give them augurs well. We do so that they sink deeper into sin, and suffer an ignominious doom
Those who live by denying the reality should not think that by extending their time We are doing them any good! We only extend it for them so they increase their faults (this is Allah’s scheme for them). There is a humiliating suffering for them.
Those who are kafir should not imagine that the extra time We grant to them is good for them. We only allow them more time so they will increase in evildoing. They will have a humiliating punishment.
Let the faithless not suppose that the respite that We grant them is good for their souls: We give them respite only that they may increase in sin, and there is a humiliating punishment for them
And let not those who disbelieve think that Our giving them rein is good for them. We give them rein only that they may grow in sin and wickedness (and deserve God’s punishment). For them is a shameful, humiliating punishment
And do not let those who disbelieve think that the respite We give them is good for them. Surely, We grant them respite but they do not avail it, with the result that they add to their sins. A humiliating punishment awaits them
And let not the unbelievers suppose that the indulgence We grant them is better for them; We grant them indulgence only that they may increase in sin; and there awaits them a humbling chastisement
Those who disbelieve should not think that whatever time We give them is good for them, We only give them time so that they increase their sins, and they will have a humiliating punishment.
The disbelievers are wrong in thinking that I have left them alone for their own good. On the contrary, they are left alone [and deprived of guidance] so that they increasingly engage in sins and deserve their terrible punishment
Let not the unbelievers think that Our respite to them is good for them. We grant them respite so that they may increase their sins, but they will have a shameful punishment
And never should those who have denied think that We respite them for their own good. In fact, We only respite them so that they may increase in sin, for for them is a demeaning punishment.
Let not those who misbelieve reckon that our letting them range is good for themselves. We only let them have their range that they may increase in sin. And for them is shameful woe
And never must the disbelievers be under the illusion that the respite We give them is any good for them; We give them respite only for them to further advance in their sins; and for them is a disgraceful punishment
And let not those who disbelieve think that because We give them respite, that is good for them. Truly We give them respite only so that they may increase in sin and for them there will be a humiliating punishment.
And let not the unbelievers think, because we grant them lives long and prosperous, that it is better for their souls: We grant them long and prosperous lives only that their iniquity may be increased; and they shall suffer an ignominious punishment
Let not those who disbelieve imagine that the respite they have is good for themselves. We only let them have their rein that they may increase in sin. And for them is shameful woe
Do not let those who disbelieve think that what We delay is better for them. Indeed, We delay for them only that they will increase in sin, and for them a humiliating punishment
Let not the infidels deem that the length of days we give them is good for them! We only give them length of days that they may increase their sins! and a shameful chastisement shall be their lot
And let not the disbelievers regard that whatever respite We sanction for them is good for them. However We sanction respite for them so that they may increase in sinfulness. And for them is a humiliating punishment
And those who were ungrateful should not assume that the indulgence We grant to them is better for them. We only grant indulgence to them so that they add sin! And for them is a despised punishment.
Do not let the unbelievers think that Our respite to them is good for them. We grant them respite so they may grow in their iniquity, but they will have a shameful punishment.
Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: But they will have a shameful punishment.
Do not let the, unbelievers imagine that the respite We give them is good for them. We give them respite so that they may grow in wickedness. A humiliating chastisement lies in store for them
And let not those who disbelieve think that our granting them respite is good for themselves. We grant them respite only that they may add to their sins; and for them is an humiliating chastisement
And do not let those who do not believe, think that Our granting them time is good for them, We grant them time with the sole purpose that they should increase in sin and for them there is a disgraceful punishment.
And let not the suppressors of the Truth think that the long rein We give them is any good for them. The long rein to them is only for the purpose that they may add to their sins. And for them is a disgraceful punishment
And the disbelievers must never assume that the respite We are providing them is of any good to their souls. We are granting them (this) respite that they may grow further in sins. And (ultimately) there is for them a humiliating torment
And let not those who reject think that We are providing for them out of the goodness of themselves. We are only providing for them so that they may increase in transgression, and they will have a humiliating retribution
And let not those who reject think that We are providing for them out of the goodness of themselves. We are only providing for them so that they may increase in transgression, and they will have a humiliating retribution.
And let not those who reject think that We are providing for them out of the goodness of themselves. We are only providing for them so that they may increase in sin, and they will have a humiliating retribution.
And (let not) those who disbelieved think/suppose (E) that We extend in time/life/enjoyment/delay goodness for themselves, but We extend in time/life/enjoyment/delay for them to increase (them in) sin/crime, and for them (is) a despised torture
And they should not think - they who are bent on denying the truth - that Our giving them rein is good for them: We give them rein only to let them grow in sinfulness; and shameful suffering awaits them
And definitely let not the ones who have disbelieved reckon that We reprieve them only (because) it is charitable for themselves; surely We only reprieve them that they might increase in vice, and they will have a degrading torment
And let not those who disbelieve imagine that the rein We give them bodeth good unto their souls. We only give them rein that they may grow in sinfulness. And theirs will be a shameful doom
The unbelievers must not think that Our respite is for their good. We only give them time to let them increase their sins. For them there will be a humiliating torment
Those who disbelieve should not think that the respite We give them is good for them. In fact, We give them respite only that they may increase in sin, and for them there is a humiliating punishment
Let not those who are inclined to disbelieve (in Allâh) think that our respite to them is good for themselves. We only extend it for them so that they may add sins to their sins. They will be subjected to an extremely disgraceful punishment (in the ‘Hereafter’).
The unbelievers should not consider it good for them (in anyway), that We have granted them some respite. In fact, We have withheld (Judgment) in their case, so they may (amass and) add to their sins. For them, there exists a humiliating (most disgraceful) punishment
Let not those who those who persistently refuse to Yield to the Truth think that living longer is good for them. We only extend it for them so that they may add more iniquitous deeds to theirs. Most surely they will be subjected to an extremely disgraceful punishment.
The infidels must not think that the respite We grant them is for their own good; We simply give them plenty of rope to allow them free action in order that they commit themselves further to the evil line of conduct. There awaits them a condign and humiliating punishment
The disbelievers shouldn’t consider Our prolonging their lives as a good thing for them; We prolong their lives so they increase in their sinfulness; for them is a shameful punishment.
Those who disbelieve should not think that living longer is good for them. They are only given more time to increase in sin, and they will suffer a humiliating punishment.
And those who reject (the truth) should not count it as good for them that We give them time; We give them time so that they increase in sin, and humiliating punishment awaits them.
Let not the unbelievers think that We prolong their days for their own good; We give them respite only so that they may commit more grievous sins. Shameful punishment awaits them
Let not the disbelievers think that we lead them on for their own good. We only lead them on to confirm their sinfulness. They have incurred a humiliating retribution.
Those who are adamantly denying God shouldn't think that granting them more time, is necessarily better for them. We give them more time, but they only increase their guilt. They will have shameful punishment.
Those who are adamantly denying God shouldn’t think that granting them more time is necessarily better for them. We give them more time, but they only increase their sinfulness. They will have a shameful punishment.
And those who disbelieved should not consider that We only respite them to goodness for themselves. We only respite for them to increase in sinfulness. And for them a humiliating torment.
And let not those who disbelieve think that Our giving them respite is good for their selves; We give respite to them only that they may increase in sin; and that they will have an abasing torment
Let not those who disbelieve imagine that Our giving them rein bodes well for their own souls. We only give them rein so that they may grow in sinfulness. A humiliating suffering awaits them.
Let not the rejecters imagine that the Law of Requital is unreal. We give reprieve to Our servants to rethink and mend their ways. Those who persist in actions that deplete the capacity of the society invite for themselves a humiliating chastisement
And let not those who disbelieve think that Our granting them respite is better for their souls; We grant them respite only that they may add to their sins; and they shall have a disgraceful chastisement
And let not the disbelievers think that OUR granting them respite is good for them; in fact the result of OUR granting them respite will only be that they will increase in sin; and they shall have an humiliating punishment
And let not those who disbelieve suppose that the respite We grant them is good for them. We only grant them respite that they may increase in sin, and theirs shall be a humiliating punishment
And let not the Unbelievers think that Our delay (in punishment) to them is good for themselves: We grant them the delay that they may grow in their injustice, but they will have a shameful punishment
Don’t assume that the reprieve We grant the unbelievers is for their good. We only delay their punishment so they may increase in sin. And they will face a humiliating punishment.
Those who disbelieve should not assume that We respite them for their own good. In fact, We only respite them so that they may increase in sinfulness. A humiliating torment awaits them
And let not those who disbelieve ever think that [because] We extend their time [of enjoyment] it is better for them. We only extend it for them so that they may increase in sin, and for them is a humiliating punishment
And let not those who disbelieved think that We give respite to them is good for them; We only give respite to them that they may increase in sin. And for them is shameful punishment.
Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: But they will have a shameful punishment
Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: But they will have a shameful punishment
مَّا كَانَ ٱللَّهُ لِیَذَرَ ٱلۡمُؤۡمِنِینَ عَلَىٰ مَاۤ أَنتُمۡ عَلَیۡهِ حَتَّىٰ یَمِیزَ ٱلۡخَبِیثَ مِنَ ٱلطَّیِّبِۗ وَمَا كَانَ ٱللَّهُ لِیُطۡلِعَكُمۡ عَلَى ٱلۡغَیۡبِ وَلَـٰكِنَّ ٱللَّهَ یَجۡتَبِی مِن رُّسُلِهِۦ مَن یَشَاۤءُۖ فَءَامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦۚ وَإِن تُؤۡمِنُوا۟ وَتَتَّقُوا۟ فَلَكُمۡ أَجۡرٌ عَظِیمࣱ ١٧٩
Nor was it God’s aim to leave you as you were, with no separation between the bad and the good. God would not show you [people] what is hidden; God chooses as His messengers whoever He will. So believe in God and His messengers: if you believe and stay mindful of God, you will have a great reward
Allah will not leave the believers on what they are now, until He separates the evil from the good. Allah will not inform you about the unseen, but Allah chooses Messengers whom He wills. So believe in Allah and His Messengers. If you believe and fear Allah, then for you there is a great reward.
Allah is not one to leave the believers in the state wherein ye are until He hath discriminated the impure from the pure. And Allah is not one to acquaint you with the Unseen, but Allah chooseth him whomsoever He willeth, of His apostles. Believe wherefore in Allah and His apostles; and if ye believe and fear, yours shall be a mighty hire
God will not leave the believers in the state they are in till He has sifted the evil from the good; nor will God reveal the secrets of the Unknown. He chooses (for this) from His apostles whom He will. So believe in God and the prophets, for if you believe and fear the displeasure of God your reward will be great
Allah will not leave the believers as they are. He will separate the clean from the impure. And Allah will not inform you of the unknown (Absolute Essence). But, Allah chooses from His Rasuls whom He wills (if He wants to inform you of what is unknown to you). So believe that the Names of Allah created you and all the worlds, and believe in the Rasuls (who have been revealed to inform you of this knowledge). If you believe and protect yourselves, you will reach a great reward.
Allah will only leave the muminun in the position you now are in so that He can sift out the rotten from the good. Allah has not given you access to the Unseen. But Allah chooses those of His Messengers whom He wills. So have iman in Allah and His Messengers. If you have iman and taqwa you will have an immense reward.
Allah will not leave the faithful in your present state, until He has separated the bad ones from the good. Allah will not acquaint you with the Unseen, but Allah chooses from His apostles whomever He wishes. So have faith in Allah and His apostles; and if you are faithful and Godwary, there shall be a great reward for you
It was not (the will) of God to leave the believers in the state you are now in (with the people of true faith indistinguishable from the hypocrites), until He distinguishes the corrupt from the pure. Nor was it (the will of God) that He would make you aware of the Unseen (so that you would know your future and have insight into the hearts of people). But (to that end) God chooses of His Messengers whom He wills (and completes the test to which He puts you in the world). So believe in God and His Messengers: if you (truly) believe and live in piety, keeping from disobedience to Him and to His Messenger, then there is for you a tremendous reward
And Allah is not going to leave (you), the believers, as you are, unless He has distinguished the corrupt from the good. Nor is Allah going to reveal fully to (everyone of) you, the unseen; but Allah chooses (for His Messages) such of His Messengers as He will. Believe, therefore in Allah and His Messengers; and (remember) if you believe (truly) and guard against evil then there is for you a great reward
God will not leave the believers in the state in which you are, till He shall distinguish the corrupt from the good, and God will not inform you of the Unseen; but God chooses out of His Messengers whom He will. Believe you then in God and His Messengers; and if you believe and are godfearing, there shall be for you a mighty wage
God is not to leave the believers in the state you are in, until He separates the bad from the good. And God is not to inform you of the unseen, but God chooses whom He wants among His messengers (to reveal the unseen to them), so believe in God and His messengers, and if you believe and be cautious (of God) then you will have a great reward.
God will not take you to a higher level until you go through your trials and the good is separated from the wicked. Also, God will not reveal the secrets of the world of unseen except to those of His Messenger that He decides to give such knowledge. If you believe in God and His Prophet, do good deeds and avoid the evil, yours will be a great reward
God will not leave the believers in the state in which you are in now, until He separates what is harmful from what is good, nor will He disclose to you the secrets of the unseen. And He chooses for His messenger the purpose that He pleases. So believe in God, and His messengers. And if you believe and do right, you will have a reward without measure
Never would Allah leave the believers in the state which youpl are in until He distinguishes the nasty from the good. Nor would Allah make you view the hidden realm. In fact, Allah elects of His messengers whom He wills. So believe in Allah and His messengers, for if youpl believe and remain mindful (of God), you will have a great reward.
God would not leave believers in the state which ye are in, until He discerns the vile from the good. And God would not inform you of the unseen, but God chooses of His apostles whom He pleases. Wherefore believe ye in God and His Apostle; and if ye believe and fear, for you is mighty hire
Allah will not leave you, O People who Believe (the Muslims) in your present state, till He separates the evil from the good; and it does not befit Allah’s Majesty to give you, the common men, knowledge of the hidden, but Allah does chose from His Noble Messengers whomever He wills; so believe in Allah and His Noble Messengers; and if you believe and practice piety, for you is a great reward. (Allah gave the knowledge of the hidden to the Holy Prophet – peace and blessings be upon him.
Allah never was going to leave the believers in the way you are until He separates the bad from the good and Allah never was going to let you peer into the unseen but Allah chooses from among His messengers whom He pleases therefore believe in Allah and in His messengers and if you believe and safeguard your own souls, then for you there will be a magnificent reward.
God is not disposed to leave the faithful in the condition which ye are now in, until he sever the wicked from the good; nor is God disposed to make you acquainted with what is a hidden secret, but God chooseth such of his apostles as he pleaseth, to reveal his mind unto: Believe therefore in God, and his apostles; and if ye believe, and fear God, ye shall receive a great reward
Allah will not leave the faithful in your present state until He separates the vile from the good. And Allah will not inform you of the unseen, but Allah chooses of His Apostles whom He pleases. So believe you in Allah and His Messenger; and if you belie
Allah will not leave the believers in that which you are till He shall distinguish the evil from the good. Allah will not let you see the unseen. But Allah chooses from His Messengers whom He will. Therefore, believe in Allah and His Messengers, for if you believe and are cautious there shall be for you a great wage
It is not in God to leave the faithful in the State in which they are, until he sever the bad from the good: Nor is God minded to lay open the secret things to you, but God chooseth whom he will of his apostles to know them. Believe, therefore, in God and his apostles: and if ye believe and fear God, a great reward awaiteth you
Allah is not (such) that He may leave the Believers at what you are (now involved) in it, until He distinguishes the wicked from the good. And Allah is not (such) that He may let you know the Ghaib (unseen), rather Allah chooses of His Messengers (for the purpose) whom He thinks proper. So develop Faith in Allah and His Messengers. And if you develop Belief and pay obedience, then, for you (is) a great reward
God had not been forsaking the ones who believe to what you are in until He differentiates the bad from what is good. And God will not inform about the unseen, but God elects from His Messengers whom He wills. So believe in God and His Messengers. And if you believe and are Godfearing, then, for you there is a sublime compensation.
Allah will not leave the believers in the state in which you are now until He separates what is evil from what is good. Allah will not disclose to you the secrets of the unseen, but Allah chooses of His messengers whom He pleases. So believe in Allah and His messengers. If you believe and have reverence, you will have a reward without measure.
Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good. Nor will He disclose to you the secrets of the Unseen. But He chooses of His Messengers (for the purpose) whom He pleases. So believe in Allah, and His messengers: And if ye believe and do right, ye have a great reward (without measure).
Allah will not let the believers stay in the state they are: He will set the wicked apart from the good. Allah is not going to disclose to you what is hidden in the realm beyond the reach of perception, but He chooses from among His Messengers whom He wills (to intimate such knowledge). Believe, then, in Allah and in His Messengers; and if you believe and be come God-fearing, yours will be a great reward
Allah will not leave the believers in the condition in which you are until he separates the evil from the good. Nor is Allah going to make you acquainted with the unseen, but Allah chooses of His Messengers whom he pleases. So believe in Allah and His Messengers. And if you believe and keep your duty, you will have a great reward
Allah will not leave the believers in the condition in which you are, (this is only) till He separates the evil from the good, and Allah will not disclose to you the unseen but Allah chooses from among His messengers whom He wills; so believe in Allah and His messengers and if you believe and guard (against evil), then for you there is a great reward.
Allah will not let the believers remain in the state in which you are now, until He separates the impure from the pure. And Allah will not disclose to you the unseen/unknown, but Allah chooses whom He pleases as His Messengers. Believe then in Allah and His Messengers. And if you believe and be pious, then, for you, a great reward
And Allah will never leave the Muslims in the situation you are in (now) until He distinguishes the impure from the pure. And, (O common people,) it is not Allah’s Glory that He reveals to you the unseen. However, Allah chooses from amongst His Messengers whom He wills (for the knowledge of the unseen). Therefore, put faith in Allah and His Messengers. And if you embrace faith and become Godfearing, there is a tremendous reward for you
God was not to leave the believers as they were without distinguishing the rotten from the good. And God was not to let you know the future, but God chooses from His messengers whom He wishes; so believe in God and His messengers. And if you believe and are righteous, then you will have a great reward
God was not to leave the believers as they were without distinguishing the rotten from the good. And God was not to let you know the future, but God chooses from His messengers whom He wishes; so believe in God and His messengers. And if you believe and are righteous, then you will have a great recompense.
God was not to leave the believers as they were without distinguishing the rotten from the good. And God was not to let you know the future, but God chooses from His messengers whom He wishes; so believe in God and His messengers. And if you believe and are righteous, then you will have a great recompense.
God was not to leave the believers on what you are on it until He distinguishes/separates the bad/malicious from the good , and God was not to show/inform you on the unseen , and but God chooses/purifies from His messengers, whom He wants/wills, so believe with God and His messengers, and if you believe and fear and obey, so for you (is) a great reward
It is not God's will [O you who deny the truth] to abandon the believers to your way of life: [and] to that end He will set apart the bad from the good. And it is not God's will to give you insight into that which is beyond the reach of human perception: but [to that end] God elects whomsoever He wills from among His apostles. Believe, then, in God and His apostles; for if you believe and are conscious of Him, a magnificent requital awaits you
In no way indeed will Allah leave out the believers in whatever (state) you are till He discriminates the wicked from good, and in no way indeed will Allah (allow you) to view the Unseen; but Allah selects out of His Messengers whom He decides. So believe in Allah and His Messengers, and in case you believe and are pious, then there will be for you a magnificent reward
It is not (the purpose) of Allah to leave you in your present state till He shall separate the wicked from the good. And it is not (the purpose of) Allah to let you know the Unseen. But Allah chooseth of His messengers whom He will, (to receive knowledge thereof). So believe in Allah and His messengers. If ye believe and ward off (evil), yours will be a vast reward
God left the believers in their existing state for no other reason than to distinguish the evil-doers from the virtuous ones. God does not inform you of the unseen. He chooses for such information anyone of His Messengers that He wants. Have faith in God and in His Messengers. If you have faith and are pious, there will be a great reward for you
Allah is not to leave the believers in the state you are in, unless He separates the impure from the pure. Allah is not to inform you of the Unseen. But Allah selects from His messengers whom He wills. So, believe in Allah and His messengers. If you believe, and fear Allah, you will deserve a great reward
Allâh will not leave the ‘Monotheistic Believers’ in the state which you are in until He separates the evil from the good. Nor will He reveal unto you the secrets of the Unseen. But Allâh chooses of His ‘Messengers’ whom He wills. Thus, place your Faith in Allâh and His ‘Messengers’. If you adhere firmly to Islamic monotheism and act piously, then you will have a great reward.
Allah is not going to leave the believers in the (same) state they are in. He will (sift, sieve and) set apart the wicked from the virtuous. Allah will not disclose the unseen (mysteries of the universe) to them (individually). For that, Allah selects messengers from among them, whomever He wants. So, believe in Allah and His messenger. You shall have a gracious reward, if you believe (in Allah) and fear (Him)
Allâh will never leave those who live by Faith in the state which you are in until He separates the evil from the good. Nor will He reveal to you the secrets of the Unseen. But Allâh chooses of His Messengers whom He wills. So place your Faith in Allâh and His Messengers. If you live by Faith and act piously, then you will definitely have a great reward.
It was never in the set of Allah’s correlated principles to let those who conformed to Islam remain in this present state which is a combination of circumstances and attributes, but only to segregate the bad from the good, expose the malevolent and distinguish the benevolent. Nor did Allah intend to endow you people with the prerogative of divination nor with power of knowing the unknown or realizing the unseen or the invisible. Yet He chooses from His Prophets whom He will and gives them knowledge of events to come according to His will. Therefore, believe you people in Allah and give credence to His Prophets, for if you believe with hearts that reflect the image of religious and spiritual virtues and entertain the profound reverence dutiful to Him, you shall be requited with a great reward
Allah will not leave you believers as you are now until He has separated the good from the bad; nor will Allah inform all of you about the unseen realm, but Allah picks out anyone He pleases from His messengers. So, believe in Allah and His Messenger, and if you believe and are mindful of Allah, then you shall have a great reward
Allah would not leave the believers in the condition you were in, until He distinguished the good from the evil ˹among you˺. Nor would Allah ˹directly˺ reveal to you the unseen, but He chooses whoever He wills as a messenger. So believe in Allah and His messengers. And if you are faithful and mindful ˹of Allah˺, you will receive a great reward.
Allah would not leave the believers in the state you are in until He would separate the worthless from the good, and Allah would not give you access to the unseen, but Allah chooses from His messengers whom He pleases, so believe in Allah and His messengers, and if you believe and beware, an immense reward awaits you.
It was not God‘s aim to leave the faithful in their present plight, but only to tell the evil from the good. Nor was God to reveal to you what is hidden. But God chooses those of His apostles whom He will. Therefore have faith in God and His apostles, for if you have faith and fear God, your recompense shall be rich indeed
GOD is not to leave the believers as you are, without distinguishing the bad from the good. Nor does GOD inform you of the future, but GOD bestows such knowledge upon whomever He chooses from among His messengers. Therefore, you shall believe in GOD and His messengers. If you believe and lead a righteous life, you receive a great recompense.
God would not leave the believers in the state they are in, until He identifies the wicked from the sincere. Nor would God reveal to you His unseen plan, but God chooses messengers according to His will. So believe in God and his Messengers. If you believe and are mindful of God, you will have a great reward.
God would not leave the believers in the state they are in until He identifies the wicked from the sincere. Nor would God reveal to you His unseen plan, but God chooses messengers according to His will. So believe in God and his Messengers. If you believe and are mindful of God, you will have a great reward.
Allah did not forsake the believers upon what you are upon it, until He distinguishes the malignant from the good. Nor would Allah disclose you upon the unseen, but Allah elects among His messengers whoever He wills. So, believe in Allah and His messengers. And If you believe and show piety, So you would have a great wage.
Allah is not One to leave the believers in the state wherein you are, until He sorts out the vicious from the good. And Allah is not going to acquaint you with the unseen, but Allah chooses anyone He pleases from His Messengers (to acquaint with unseen) . Therefore, believe in Allah and His Messengers, and if you believe and act piously, then you will have a great reward
It is not God's purpose to leave the believers in your present state except to set apart the bad from the good. And it is not God's purpose to reveal to you what is kept beyond the reach of human perception. But God favours from among His messengers whomever He wills. Believe, therefore, in God and His messengers. If you believe and are God-fearing, you shall have a great reward.
Allah will not leave the believers confounded. He will clearly distinguish the good from the bad, the right from the wrong, and the true believers from the hypocrites. It is not the Purpose of Allah to let you know the unseen that the hypocrites hide in their hearts. But Allah chooses His Messengers to receive knowledge of the unseen as He Wills. So believe in Allah and His messengers. If you believe and walk aright, yours will be an Immense Reward
On no account will Allah leave the believers in the condition which you are in until He separates the evil from the good; nor is Allah going to make you acquainted with the unseen, but Allah chooses of His messengers whom He pleases; therefore believe in Allah and His messengers; and if you believe and guard (against evil), then you shall have a great reward
ALLAH would not leave the believers in the state in which you are, until HE separated the wicked from the good. Nor would ALLAH reveal to you the unseen. But ALLAH chooses of HIS Messengers whom HE pleases. Believe therefore in ALLAH and HIS Messengers. If you believe and be righteous, you shall have a great reward
God will not leave the believers as you are till He separates the bad from the good. And God will not apprise you of the Unseen, but God chooses from His messengers whomsoever He will. So believe in God and His messengers. And if you believe and are reverent, you shall have a great reward
Allah will not leave the believers in the state that which you are now, until He separates what is evil from what is good. Nor will Allah disclose to you the secrets of the Unseen. But Allah chooses as His messengers (for the purpose of revealing) whom He pleases. So believe in Allah and His messengers: And if you believe and be pious to Allah, you have a great reward (without measure)
God will not leave the believers in the condition you’re in until He distinguishes the wicked from the good. Nor would God disclose to you the unseen. However, God selects from His messengers whom He wills. So, believe in God and His messengers. If you maintain your faith and righteousness, you will receive an immense reward.
God will not leave the believers as you are, without distinguishing the wicked from the sincere. Nor will God inform you of the future, but God elects from among His messengers whom He wills. So believe in God and His messengers. If you believe and practice piety, you will have a splendid reward
Allah would not leave the believers in that [state] you are in [presently] until He separates the evil from the good. Nor would Allah reveal to you the unseen. But [instead], Allah chooses of His messengers whom He wills, so believe in Allah and His messengers. And if you believe and fear Him, then for you is a great reward
God was not to leave the believers upon what you are upon, until He distinguishes the bad from the good. And God was not to acquaint you with the unseen, but God chooses of His messengers whom He wills. So believe in God and His messengers. And if you believe and fear, then for you is a great reward.
God will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Apostles (For the purpose) whom He pleases. So be lieve in God. And His apostles: And if ye believe and do right, ye have a reward without measure
Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messengers (For the purpose) whom He pleases. So believe in Allah. And His messengers: And if ye believe and do right, ye have a reward without measure
وَلَا یَحۡسَبَنَّ ٱلَّذِینَ یَبۡخَلُونَ بِمَاۤ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ هُوَ خَیۡرࣰا لَّهُمۖ بَلۡ هُوَ شَرࣱّ لَّهُمۡۖ سَیُطَوَّقُونَ مَا بَخِلُوا۟ بِهِۦ یَوۡمَ ٱلۡقِیَـٰمَةِۗ وَلِلَّهِ مِیرَ ٰثُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِیرࣱ ١٨٠
Those who are miserly with what God has granted them out of His grace should not think that it is good for them; on the contrary, it is bad for them. Whatever they meanly withhold will be hung around their necks on the Day of Resurrection. It is God who will inherit the heavens and earth: God is well aware of everything you do
Don’t think those who greedily withhold (charity) which Allah has granted them of His Bounty (wealth), it is good for them, but it is bad for them. They will be hung around their necks what they greedily withheld from their wealth on the Day of Resurrection. For Allah is the heritage of the heavens and the earth. Allah is Well-Acquainted with what you do.
And let not those who stint with that which Allah hath vouchsafed them in His grace deem that this is good for them: nay! it is bad for them; anon shall that wherewith they stint be hung round their necks on the Day of Judgement. And Allah's is the heritage of the heavens and the earth; and Allah is of that which ye work Aware
Let not those who are niggardly of things that God has given them of His largesse think that this is good for them. In fact, it is worse; for what they grudged will be hung around their necks on the Day of Resurrection. To God belong the heavens and the earth, and God is aware of all you do
Let not those who are stingy and withhold the provisions of Allah arising from the forces of the Names in their essence, as His bounty, think that this is good for them. On the contrary, it is bad! That which they withhold will be hung on their necks during the period of Doomsday! To Allah belongs the heritage (everything that forms with the forces of the Names) of the heavens and the earth. Allah is Habir of what you do (as their creator).
Those who are tight-fisted with the bounty Allah has given them should not suppose that that is better for them. No indeed, it is worse for them! What they were tight-fisted with will be hung around their necks on the Day of Rising. Allah is the inheritor of the heavens and the earth and Allah is aware of what you do.
Let the stingy not suppose that [their grudging] what Allah has given them out of His grace is good for them; rather it is bad for them. They will be collared with what they grudge on the Day of Resurrection. To Allah belongs the heritage of the heavens and the earth, and Allah is well aware of what you do
Let not those who are niggardly with what God has granted them out of His bounty think that it is good for them: rather, it is bad for them. What they are niggardly with, they will have it hung about their necks on the Day of Resurrection. (Why are they niggardly, seeing that to God belongs the absolute ownership of the heavens and the earth, and) He will inherit them in the end. And God is fully aware of all that you do
And do not let those, who behave niggardly in (spending) what Allah has granted them of His bounty, think that it is good for them, nay it is bad for them. They shall certainly have the things they were niggardly about, hung about their necks like halters on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth. Indeed, Allah is Well-Aware of all that you do
But as for those who are niggardly with the bounty God has given them, let them not suppose it is better for them; nay, it is worse for them; that they were niggardly with they shall have hung about their necks on the Resurrection Day; and to God belongs the inheritance of the heavens and earth; and God is aware of the things you do
Those who are stingy with what God gave them from His grace should not think that it is good for them. No, it is bad for them. What they are stingy about is going to be around their necks on the Resurrection Day. And inheritance of the skies and the earth belongs to God. And God is well aware of what you do.
It is not very smart of those who [passionately] hold on to what God has [generously] given them [and do not spend nothing out of it on charity.] On the Day of Judgment, they have to carry the heavy burden of what they hoard around their neck. God is the One Who will eventually take back whatever is in the heavens and on earth and He is totally aware of what you are doing
And let not those who greedily withhold the gifts which God has given them from His grace, think that it is good for them. No, it is bad for them. Soon the things which they withheld will be tied to their necks, on the Day of Accountability. To God belongs the origin of the heavens and the earth, and God is well acquainted with all that you do
And never should those who are miserly with what Allah has given them of His grace think that it is good for them. Rather, it is an evil thing for them. They will be encircled by whatever they were miserly with on the Day of Resurrection, for to Allah belongs the inheritance of the heavens and the earth. And Allah is All-Aware of whatever youpl do.
And let not those who are niggard of what God has given them of His grace, count that it is best for them;- nay, it is worse for them. What they have been niggard of shall be a collar round their necks upon the resurrection day. And God's is the heritage of the heavens and the earth, and God of what ye do is well aware
And never must those who act miserly upon what Allah has bestowed upon them of His grace, think that it is good for them; in fact it is harmful for them; soon what they had withheld will be collars round their necks on the Day of Resurrection; and Allah only is the Inheritor (Owner) of the heavens and the earth; and Allah is Well Aware of what you do
And let not those who withhold what Allah has given them from His bounty think that it is good for them. Nay! That is bad for them. They will soon be girded by that on the day of resurrection which they held back and for Allah is the heritage of the heavens and of the earth and Allah is All-acquainted with all that you do.
And let not those who covetous of what God of his bounty hath granted them, imagine that their avarice is better for them: Nay, rather it is worse for them. That which they have covetously reserved shall be bound as a collar about their neck, on the day of the resurrection: Unto God belongeth the inheritance of heaven and earth; and God is well acquainted with what ye do
And let not those who hoard what Allah has given them of His Bounty think that it is best for them; nay, it is worse for them. What they hoard will be a collar round their necks on the Day of Resurrection. Allah´s is the heritage of the heavens and
And do not let those who are greedy with what Allah has given them of His Bounty think it is better for them, but rather, it is worse for them. They will be coiled in that which they were greedy on the Day of Resurrection. And to Allah belongs the inheritance of the heavens and the earth. And Allah is Aware of what you do
And let not those who are niggard of what God hath vouchsafed them in his bounty, think that this will be good for them - Nay, it will be bad for them- That of which they have been niggard shall be their collar on the day of the resurrection. God's, the heritage of the Heavens and of the Earth! And God is well-informed of all ye do
And must not regard those, who covetously withhold that which Allah has given them out of His Bounty, (that) this (attitude) is good to them, nay, it is evil to them. Soon they will be collared (with) what they covetously withheld out of it — on the Day of Resurrection. And for Allah is the heritage of the heavens and the earth; and Allah is All-Aware of what you do
And assume not those who are misers that what God gave them of His grace is better for them. Nay! It is worse for them. To be hung around their necks will be what they were misers with on the Day of Resurrection. And to God belongs the heritage of the heavens and the earth. And God is Aware of what you do.
Do not allow those who covetously withhold the gifts, which Allah has given them of His grace, think that it is good for them. No, it will be bad for them. Their necks will be encircled with what they withheld, on the Day of Resurrection. To Allah belongs the heritage of the skies and Earth. Allah is well aware of all that you do.
And let not those who covetously withhold of the gifts which Allah Hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that ye do.
Those who are niggardly about what Allah has granted them out of His bounty think that niggardli ness is good for them; it is bad for them. What they were niggardly about will turn into a halter round their necks on the Day of Resur-rection. To Allah belongs the inheritance of the heavens and the earth; and Allah is well aware of what you do
And let not those who are niggardly in spending that which Allah has granted them out of His grace, think that it is good for them. Nay, it is evil for them. They shall have a collar of their niggardliness on their necks on the Resurrection day. And Allah’s is the heritage of the heavens and the earth. And Allah is Aware of what you do
And do not let those who hoard up (miserly) that which Allah has given them of His grace think that it is better for them. No, it is bad for them. That which they hoard (miserly) will be their collar on the day of resurrection, and Allah's is the heritage of the skies and the earth and Allah is informed of what you do
And they, who are miserly in what Allah has granted them by His grace, should not think that it is good for them. Nay! It is bad for them. They shall have that with which they were miserly, hung around their necks on the Resurrection Day. And for Allah is the inheritance of the heavens and the earth. And Allah is aware of what you do
And those who are niggardly in giving away (from the wealth) which Allah has bestowed upon them out of His bounty must never consider this miserliness of any benefit to themselves; it is rather injurious to them. Soon on the Day of Resurrection, this wealth they are niggardly about will be put around (their necks) like a neck-fetter. To Allah belongs the heritage of the heavens and the earth (i.e., He will remain the Owner of the universe after your death in the same way as He owns it today). And Allah is well aware of all your deeds
And let not those who are stingy with what God has given them of His bounty think that it is good for them, no, it is evil for them. They will be surrounded by what they were stingy with on the Day of Resurrection. And to God will be the inheritance of the heavens and the Earth; and God is Expert over what you do
And let not those who are stingy with what God has given them of His bounty think that it is good for them, no, it is evil for them. They will be surrounded by what they were stingy with on the Day of Resurrection. And to God will be the inheritance of the heavens and the earth; and God is Expert over what you do.
And let not those who are stingy with what God has given them of His bounty think that it is good for them, no, it is evil for them. They will be surrounded by what they were stingy with on the Day of Resurrection. And to God will be the inheritance of the heavens and the earth; and God is Expert over what you do.
And let not those who are stingy/miserly with what God gave them from His grace/blessing think/suppose it is good/better for them, but it is bad/evil for them, they will be encircled/surrounded (with) what they were stingy/miser with it (on) the Resurrection Day, and to God (are) the skies'/space's and the earth's/Planet Earth's inheritance , and God (is) with what you make/do, expert/experienced
AND THEY should not think - they who niggardly cling to all that God has granted them out of His bounty - that this is good for them: nay, it is bad for them. That to which they [so] niggardly cling will, on the Day of Resurrection, be hung about their necks: for unto God [alone] belongs the heritage of the heavens and of the earth; and God is aware of all that you do
And definitely let not the ones who are miserly with what Allah has brought them of His Grace reckon that it is charitable for them. No indeed, it is an evil (thing) for them. They will have wrapped (about their necks) whatever they were miserly with, on the Day of the Resurrection, and to Allah is the inheritance of the heavens and the earth; and Allah is Ever-Cognizant of whatever you do
And let not those who hoard up that which Allah hath bestowed upon them of His bounty think that it is better for them. Nay, it is worse for them. That which they hoard will be their collar on the Day of Resurrection. Allah's is the heritage of the heavens and the earth, and Allah is Informed of what ye do
Those who are avaricious of the favors that God has given them should not think that this is good for them. Avarice is evil and whatever they are avaricious about will be tied to their necks on the Day of Judgment. To God belongs the heritage of the heavens and the earth. God is Well Aware of what you do
Those who withhold in miserliness what Allah has given them out of His grace should not take it as good for them. Instead, it is bad for them. They shall be forced, on the Doomsday, to put on what they withheld, as iron-collars round their necks. To Allah belongs the inheritance of the heavens and the earth. Allah is All-Aware of what you do
Let not those who hoard up what Allâh has bestowed upon them of His bounty think that it is good for them. Nay, it will be the worse for them as their necks will be encircled on the ‘Day of Resurrection’ by that which they hoard up. Unto Allâh belongs the heritage of the heavens and of the earth. Allâh is Well Acquainted with all that you do.
There are those who stingily cling to what Allah bestows upon them by His grace. (They don´t give charity). Let them not think that it is good for them. In fact, it is woeful (and perilous) for them. On the Day of Judgment, they would be strapped and shackled (around the neck) by that which they (now) hoard (so eagerly). The heritage of the heavens and the earth belongs to Allah; and Allah is well Aware of everything you do
Let not those who exhibit parsimony in what Allâh has bestowed upon them of His bounty think that it is good for them- in fact, it will be the worse for them. They will be tied at the neck with what they used to withhold on the Day of Resurrection. Unto Allâh belongs the heritage of the heavens and earth. And Allâh is Well Acquainted with whatever you do.
Nor should those who are unwilling to spend in divine service of what Allah conferred on them consider this tight fisted disposition an advantage to them. To the contrary, it is an injury to their interest and prejudice to their credit. They shall be fitted round their necks in Day of Judgement with the insignia of what they hoarded. To Allah shall be the inheritance of the realms of the Heavens and the Earth, and Allah is 'Alimun of all that you do
Don’t let those who are stingy with what Allah has given them of His favours imagine for a moment that it is good for them; rather it is bad for them. On Judgement Day they will be made to wear the wealth they hoarded as collars round their necks. Everything in the Heavens and Earth belongs to Allah. Allah is aware of what you do
And do not let those who ˹greedily˺ withhold Allah’s bounties think it is good for them—in fact, it is bad for them! They will be leashed ˹by their necks˺ on the Day of Judgment with whatever ˹wealth˺ they used to withhold. And Allah is the ˹sole˺ inheritor of the heavens and the earth. And Allah is All-Aware of what you do.
And do not count that those who withhold what Allah has given them of His favours have the better (deal), but they have the worse (deal), that which they withheld will surround them on the day of resurrection, and to Allah belongs the inheritance of the heavens and the earth, and Allah knows what you do.
Let not those who stingily hoard the wealth which God has given them out of His bounty think it good for them: rather it is an evil thing for them. They shall be shackled round with what they hoarded on the Day of Resurrection. It is God who will inherit the heavens and the earth, and God is cognizant of what you do
Let not those who withhold and hoard GOD's provisions think that this is good for them; it is bad for them. For they will carry their hoardings around their necks on the Day of Resurrection. GOD is the ultimate inheritor of the heavens and the earth. GOD is fully Cognizant of everything you do.
Those who are tightfisted with what God has given them out of His abundance must not think that it is good for them; in fact, it is terrible for them. Whatever they cruelly withhold will be hung around their necks on Resurrection Day. It is God who will inherit the heavens and the earth: God is well aware of all you do.
Those who are tightfisted with what God has given them out of His abundance must not think that it is good for them; in fact, it is terrible for them. Whatever they cruelly withhold will be hung around their necks on Resurrection Day. It is God who will inherit the heavens and the Earth: God is well aware of all you do.
And those who are skimping with what Allah has given them from his bounty should not consider that is goodness for them. Nay, but it is evil for them. They will be encircled with what they are skimping with it on The Resurrection Day. And for Allah is the inheritance of the skies and the earth, and Allah is with what you are working, Seer.
And as for those who are niggardly with what Allah has granted out of His grace, let them not think it is better for them, nay it is worse for them; that which they were niggardly of will be clung to their necks on Resurrection Day; and to Allah belongs the heritage of the heavens and the earth; and Allah is aware of what you do
Let not those who niggardly cling to all that God has bestowed on them of His bounty think that this is good for them. Indeed, it is bad for them. That to which they niggardly cling will hang around their necks on the Day of Resurrection. To God belongs the heritage of the heavens and the earth, and God is well aware of all that you do.
Let not those, who withhold what Allah has given them from His bounties think that this hoarding is good for them. Nay, it is bad for them. Their hoarded possessions shall be their collar on the Day of Resurrection. Whatever is in the heavens and in the earth is the heritage of Allah. He bestows His provision to humanity for equitable distribution to all (55:10). And Allah is fully Informed of all your actions
And let not those deem, who are niggardly in giving away that which Allah has granted them out of His grace, that it is good for them; nay, it is worse for them; they shall have that whereof they were niggardly made to cleave to their necks on the resurrection day; and Allah's is the heritage of the heavens and the earth; and Allah is aware of what you do
And let not those who are niggardly in spending what ALLAH has given them of HIS bounty, think that it is good for them; nay, it is bad for them. That with respect to which they were niggardly shall be put as a collar round their necks on the Day of Resurrection. And to ALLAH belongs the heritage of the heavens and the earth, and ALLAH is fully Aware of what you do
And let not those who are miserly with what God has given them from His Bounty suppose that it is good for them; rather, it is evil for them. On the Day of Resurrection they will be collared by that with which they were miserly. And unto God belongs the inheritance of the heavens and the earth, and God is Aware of whatsoever you do
And let not those who greedily hold back the gifts which Allah has given to them from His Grace, think that it is good for them (to hold back): No, it will be worse for them: Soon shall the things which they greedily withheld will be tied to their necks like a twisted collar, on the Day of Judgment. And to Allah belongs the heritage of the heavens and the earth; And Allah is well-Acquainted (Khabeer) with all that you do
Let not those who withhold what God has given them of His bounty think it’s good for them. In fact, it’s detrimental to them. They will be besieged by what they hoarded on Resurrection Day. To God belongs the heritage of the heavens and the earth; and God is well-acquainted with what you do.
Those who withhold what God has given them of his bounty should not assume that is good for them. In fact, it is bad for them. They will be encircled by their hoardings on the Day of Resurrection. To God belongs the inheritance of the heavens and the earth, and God is well acquainted with what you do
And let not those who [greedily] withhold what Allah has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth. And Allah , with what you do, is [fully] Acquainted
And let not those who are stingy of what God has given them of His grace, count that it is best for them; nay, it is worse for them. What they have been stingy of shall be a collar round their necks on the Day of Resurrection. And for God is the inheritance of the heavens and the earth, and God is aware of what you do.
And let not those who covetously withhold of the gifts which God Hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks Like a twisted collar, on the Day of Judgment. To God belongs the heritage of the heavens and the earth; and God is well-acquainted with all that ye do
And let not those who covetously withhold of the gifts which Allah Hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks Like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that ye do
19
Carpings of People of Book
لَّقَدۡ سَمِعَ ٱللَّهُ قَوۡلَ ٱلَّذِینَ قَالُوۤا۟ إِنَّ ٱللَّهَ فَقِیرࣱ وَنَحۡنُ أَغۡنِیَاۤءُۘ سَنَكۡتُبُ مَا قَالُوا۟ وَقَتۡلَهُمُ ٱلۡأَنۢبِیَاۤءَ بِغَیۡرِ حَقࣲّ وَنَقُولُ ذُوقُوا۟ عَذَابَ ٱلۡحَرِیقِ ١٨١
God has certainly heard the words of those who sneer, ‘So God is poor, while we are rich’. We shall record everything they say––as well as their killing of prophets in defiance of all that is right- and We shall say to them, ‘Taste the torment of the scorching fire
Indeed, Allah has heard the saying of those who say: “Truly, Allah is poor and we are rich!” We shall record what they have said, their killing of the prophets unjustly, and We shall say: “Taste the punishment of the burning fire!
Assuredly Allah hath heard the saying of those who say: verily Allah is poor and we are rich. Surely We shall write down that which they have said and their slaying of the prophets with- out justice, and We shall say taste the torment of the burning
God has indeed heard the words of those who said: "God is a pauper whereas we are rich." We shall make a note of their words, and the murders of the prophets they committed unjustly, and say to them: "Now taste the agony of burning."
Indeed, Allah has perceived their word, “Certainly Allah is poor; we are wealthy.” We will record their words and their killings of the Nabis against the will of the Truth and tell them, “Taste the burning suffering!”
Allah has heard the words of those who say, ´Allah is poor and we are rich.´ We will write down what they said and their killing of the Prophets without any right to do so and We will say, ´Taste the punishment of the Burning.´
Allah has certainly heard the remark of those who said, ‘Allah is poor and we are rich.’ We will record what they have said, and their killing of the prophets unjustly, and We shall say, ‘Taste the punishment of the burning
God has indeed heard the saying of those who said, "God is poor, and we are rich." We will record what they have said, as well as their killing the Prophets against all right; and We will say (to them): "Taste the punishment of the scorching fire!"
Allah has most certainly heard the words of those who said, `Allah is poor and we are rich.' Certainly We shall record what they say and their efforts towards seeking to kill the Prophets unjustly. And We shall say (at the time of retribution), `Taste (now) the punishment of burning
God has heard the saying of those who said, 'Surely God is poor, and we are rich.' We shall write down what they have said, and their slaying the Prophets without right, and We shall say, 'Taste the chastisement of the burning -
God has certainly heard word of those who said: “Indeed God is poor, and we are rich.” We are going to write what they said and their killing of the prophets unjustly, and We say: “Taste the burning punishment.”
God indeed heard those [Jews] who jokingly said: “God is poor and we are rich.” I have recorded their saying and their [evil deeds such as] killing My Prophet for the simple reason that they were defending the truth. [In the Day of Judgment,] I will tell them: “Taste the punishment of the Fire.”
God has heard the taunt of those who say, “Truly God is poor and we are rich.” We will certainly record their words and their act of slaying the Prophets in defiance of right, and We will say, “Taste the penalty of the scorching fire
Allah has most surely heard the statement of those who said, “Indeed, Allah is poor while we are rich.” We will write down what they said and their unjustified killing of the prophets, and We will say, “Taste the punishment of the burning.
God heard the speech of those who said, 'Verily, God is poor and we are rich.' We will write down what they said, and how they killed the prophets undeservedly, and say, 'Taste ye the torment of burning;
Undoubtedly Allah heard them who said, “Allah is needy, and we are the wealthy”; We shall keep recorded their saying and their wrongfully martyring of the Prophets; and We shall say, “Taste the punishment of the fire!”
Indeed Allah heard the saying of those who said that, “Truly Allah is needy and we are self-sufficient.” We will soon write what they said and their killing of the prophets without right and We will say, “Taste you the punishment of the burning fire.”
God hath already heard the saying of those who said, verily God is poor, and we are rich: We will surely write down what they have said, and the slaughter which they have made of the prophets without a cause; and we will say unto them, taste ye the pain of burning
Verily Allah heard the speech of those who said, "Verily, Allah is poor and we are rich." We will write down what they said, and how they killed the prophets undeservedly and say, "Taste you the torment of burning;"
Allah has heard the saying of those who said: 'Allah is poor, but we are rich. ' We will write down what they have said, and their slaying of the Prophets without right. And We shall say: 'Taste the punishment of the burning.
Now hath God heard the saying of those who said: "Aye, God is poor and we are rich." We will surely write down their sayings, and their unjust slaughter of the prophets; and and we will say, "Taste ye the torment of the burning
Certainly, Allah has heard the statement of those who said: “Truly, Allah is poor while we are rich people!” Soon We record what they said and their killing of the Prophets without right, and We shall say: “Taste you the torment of Burning
Certainly, God heard the saying of those who said: Truly, God is poor and we are rich.• We will write down what they said and their killing of the Prophets without right. And We will say: Experience the punishment of the burning!
Truly, Allah has heard the saying of those who said [when asked for donations], “Allah must be poor, while we are rich.” We will record what they said, in addition to [the account of] their unjustly killing the prophets. We will say, “Taste the punishment of fire.
Allah hath heard the taunt of those who say: "Truly, Allah is indigent and we are rich!"- We shall certainly record their word and (their act) of slaying the prophets in defiance of right, and We shall say: "Taste ye the penalty of the Scorching Fire!"
Allah has heard the saying of those who said: ´Allah is poor, and we are rich. We shall record what they have said, and the fact of their slaying the Prophets unjustly, and we shall say to them: Taste now the torment of the Fire
Allah has certainly heard the saying of those who said: Allah is poor and we are rich. We shall record what they say, and their killing the prophets unjustly, and We shall say: Taste the chastisement of burning
Allah has heard the saying of those who said, "Allah is poor and we are rich." We will record what they said, and their killing the prophets without having the right to do so, and We will say, "Taste the punishment of burning.
Allah has certainly heard the statement of those who said, "Indeed, Allah is poor and we are rich." We shall record what they said, as well as their killing of the prophets unjustly,h and We shall say, "Taste the punishment of burning."
Allah has surely heard the remarks of those who say: ‘Allah is indigent and we are rich.’ We shall keep a written record of all that they say and their unjust killing of the Prophets (as well). And (on the Day of Resurrection) We shall say: ‘(Now you) taste the incinerating torment.
God has heard the words of those who said: "God is poor and we are rich!" We will record what they have said and their killing of the prophets without just cause; and We will Say: "Taste the retribution of the Fire!"
God has heard the words of those who said: "God is poor and we are rich!" We will record what they have said and their killing of the prophets without right; and We will say: "Taste the retribution of the Fire!"
God has heard the words of those who said: "God is poor and we are rich!" We will record what they have said and their killing of the prophets without right; and We will say: "Taste the retribution of the Fire!"
God had heard (the) saying (of) those who said: "That God (is) poor, and we (are) rich." We will write what they said, and their killing (of) the prophets without right , and We say: "Taste/experience the burning's torture."
God has indeed heard the saying of those who said, "Behold, God is poor while we are rich!" We shall record what they have said, as well as their slaying of prophets against all right, and We shall say [unto them on Judgment Day]: "Taste suffering through fir
Indeed Allah has already heard the saying of the ones who said, "Surely Allah is poor and we are rich." We will write down what they have said, and their killing of the Prophesiers (i.e., the prophets) untruthfully, (i.e. without right) and We will say, "Taste the torment of the burning."
Verily Allah heard the saying of those who said, (when asked for contributions to the war): "Allah, forsooth, is poor, and we are rich!" We shall record their saying with their slaying of the prophets wrongfully and We shall say: Taste ye the punishment of burning
God certainly has heard the words of those who said, "God is poor and we are wealthy". We shall write down what they have said and their murder of the Prophets without reason and We shall tell them to suffer the burning torment
Allah has surely heard the words of those who said, .Allah is poor, and we are rich.We shall write down what they said, and their killing of the prophets unjustly; and We shall say, .Taste the punishment of the flaming fire
Verily, Allâh heard the saying of those who said: "Indeed, Allâh is poor, while we are rich." We will record what they say and their act of killing the ‘Prophets’ unjustly. Then We will say unto them: “Savor the punishment of the burning Fire.”
Allah certainly heard the taunting remarks of those who said, "Allah is poor, while we are rich." We will record their remarks, and also the fact that they have killed the prophets without a just cause. We will say (to them), "Here! Taste the torment of the blazing fire!"
Verily Allâh heard their sharp words of those who said: "Truly, Allâh is poor, whereas we are rich". We shall certainly record their word and their act of killing the Prophets unjustly and We shall say: “Taste the punishment of the burning Fire” .
Allah has heard the discourse of those of Ahl AL-Kitab who expressed their thoughts in words, saying: "Allah is poor whereas we are rich." We will record their dissertation as well as their unjustified slaying of the prophets, and shall say to them at the predetermined moment: "Now taste the torment of burning in the Fire"
Allah has heard the words of those who said, “Allah is poor, and we are rich.” We shall write down what they said. They killed the Prophets unlawfully, and We shall say to them, “Taste the punishment of the blazing Fire,
Indeed, Allah has heard those ˹among the Jews˺ who said, “Allah is poor; we are rich!” We have certainly recorded their slurs and their killing of prophets unjustly. Then We will say, “Taste the torment of burning!
Allah has heard the talk of those who said Allah is poor and we are rich, We will write down what they said as well as their killing of the prophets without right, and We will say: taste the punishment of burning.
God has surely heard the words of those who said: ‘God is poor, but we are rich.‘ Their words We will record, and their slaying of the prophets unjustly. We shall say: ‘Taste now the torment of the Conflagration
GOD has heard the utterances of those who said, "GOD is poor, while we are rich." We will record everything they said, just as we recorded their killing of the prophets unjustly, and we will say, "Suffer the retribution of Hell.
God has heard those who said, "God is poor, and we are rich." We will write down what they said and their wrongful killing of the prophets in defiance of all that is right. We tell them, "Experience the fire's punishment!"
God has heard those who said, “God is poor, and we are rich.” We will write down what they said, and their wrongful killing of the prophets in defiance of all that is right. We tell them, “Experience the fire’s punishment!”
Already Allah has heard the saying of those who said, “Allah is poor, and we are rich.” We will write down what they said, and their killing of the prophets without right; and We will say, “Taste the burning torment.”
Allah has certainly heard the statement of those who said: ' Verily Allah is poor and we are rich '. We shall record what they state and their slaying the prophets unjustly; and We will say: ' Taste the torment of burning '
God has certainly heard the words of those who said: “God is poor, and we are rich.†We shall record what they have said, and also their slaying of prophets against all right and We shall say: “Taste now the torment of burning.
Allah has heard the taunt of those who said, "Allah is poor and we are rich!" They say this since most of the first followers of the Messengers have been indigent (11:27). We will record everything they say, just as We recorded their killing of the Prophets unjustly. We shall say, "Now taste the punishment of burning."
Allah has certainly heard the saying of those who said: Surely Allah is poor and we are rich. I will record what they say, and their killing the prophets unjustly, and I will say: Taste the chastisement of burning
And surely, ALLAH has heard the utterance of those who said, `ALLAH is poor and we are rich.' WE shall record what they have said, and their attempts to slay the Prophets unjustly; and WE shall say, `Take ye the punishment of the burning;
God has certainly heard the words of those who said, “God is poor, and we are rich.” We shall record what they said, and their slaying of the prophets without right, and We shall say, “Taste the punishment of the burning.
Truly, Allah has heard the (unkind) remarks of those who say: "Truly, Allah is poor (in need) and we are rich!"— We shall certainly record their word and (their act) of killing the prophets by defying of right, and We shall say: "You taste the Penalty of the burning Fire
God has heard the statement of those who said, “God is impoverished, and we are wealthy.” We will record what they said, along with their unjust killing of the prophets, and We will say, “Taste the suffering of the blaze.”
God has heard the statement of those who said, 'God is poor, and we are rich.' We will write down what they said, and their wrongful killing of the prophets; and We will say, 'Taste the torment of the burning.'
Allah has certainly heard the statement of those [Jews] who said, "Indeed, Allah is poor, while we are rich." We will record what they said and their killing of the prophets without right and will say, "Taste the punishment of the Burning Fire
Surely, certainly, God heard the speech of those who said, 'Indeed, God is needy and we are rich.' Soon We will write down what they said, and their killing the prophets without right, and We shall say, 'Taste the punishment of the burning.'
God hath heard the taunt of those who say: "Truly, God is indigent and we are rich!"- We shall certainly record their word and (their act) of slaying the prophets in defiance of right, and We shall say: "Taste ye the penalty of the Scorching Fi re
Allah hath heard the taunt of those who say: "Truly, Allah is indigent and we are rich!"- We shall certainly record their word and (their act) of slaying the prophets in defiance of right, and We shall say: "Taste ye the penalty of the Scorching Fire
ذَ ٰلِكَ بِمَا قَدَّمَتۡ أَیۡدِیكُمۡ وَأَنَّ ٱللَّهَ لَیۡسَ بِظَلَّامࣲ لِّلۡعَبِیدِ ١٨٢
That is on account of what you stored up for yourselves with your own hands: God is never unjust to His servants.’
That is for that (evil) which your hands have sent before you. Allah is never unjust to (His) servants.”
That is for that which your hands have sent on afore, for verily Allah is not a wronger of His bondmen
This is (requital) for the deeds you had committed, for God is not unjust to any of His creatures
This is the consequence of what you did with your own hands. Allah does not unjustly punish His servants by manifesting on them what they did not deserve!
That is on account of what you did. Allah does not wrong His slaves.
That is because of what your hands have sent ahead, and because Allah is not tyrannical to the servants.’
This is because of (the unrighteous deeds) that your own hands have forwarded, for never does God do the least wrong to the servants
`This (punishment) is because of that which your own hands have sent forward,' and the fact is that Allah is not at all unjust to His servants
that, for what your hands have forwarded, and for that God is never unjust unto His servants.
This is for what your hands sent ahead (your deeds), and indeed God is not unjust to His servants.
“This is what you have earned.” God will never show any injustice to those who serve him
“This is because of that which your hands sent on before you, for God never harms those who serve Him.
That is on account of what yourpl hands have put forth, and because Allah is not a tyrant unto the servants.”
this shall they suffer for what their hands have sent on before;- for, verily, God is no unjust one to His servants,
“This is the recompense of what your hands have sent ahead and Allah does not oppress the bondmen.”
That is because of what your hands have put forth and truly Allah does no wrong at all to the slaves.
This shall they suffer for the evil which their hands have sent before them; and because God is not unjust towards mankind
This shall they suffer for what their hands have sent on before: - for verily, Allah is no oppressor to His servants
That, is for what your hands have forwarded. And Allah is never unjust to His worshipers
This, for what your hands have sent before you; and because God will not inflict a wrong upon his servants!"
This is because of that which your hands sent before; and surely, Allah is not too unjust to (His) subjects.”
That is for what your hands put forward and that God is not unjust to His servants.
That is because of what your hands forwarded. Allah is not unjust to the servants.”
This is because of the (unrighteous deeds) which your hands sent on before ye: For Allah never do injustice to His servants.
That is in recompense for what you have done.´ Allah does no wrong to His servants
This is for that which your own hands have sent before, and because Allah is not in the least unjust to the servants
That is because of what your hands have sent before, and because Allah is not unjust to His servants."
"That is because of what your own hands have sent before. And, indeed, Allah is never unjust to His devotees!"
This is the recompense of your deeds that your hands have forwarded ahead, and indeed Allah does not do injustice to servants
This is for what their hands have brought forth, and God does not wrong the servants
This is for what their hands have delivered, and God does not wrong the servants.
This is for what their hands have delivered, and God does not wrong the servants.
That (is) because (of) what your hands advanced/presented and that God is not with an unjust/oppressor to the worshippers
in return for what your own hands have wrought - for never does God do the least wrong to His creatures!"
That (is) for what your hands have forwarded and that Allah is not unjust (The Arabic adjective here is in the strong from) to (His) slaves
This is on account of that which your own hands have sent before (you to the judgment). Allah is no oppressor of (His) bondmen
This is only the result of their deeds. God is not unjust to His servants
This is due to what your hands sent ahead and that Allah is not cruel to His servants
This is because of what your hands have put forth. Indeed, Allâh would never be iniquitous towards His servants.
This is (precisely) what your own hands have caused. Allah is certainly not unjust to His servants
This is the reward for what your own hands wrought. And Allâh will never be unjust to His servants.
"This is the train of evil that your wrongful and unclean hands have drawn after them." Allah is not unjust to His servants
this is for the misdeeds committed by your hands.” Allah is not unjust to His servants,
This is ˹the reward˺ for what your hands have done. And Allah is never unjust to ˹His˺ servants.”
This is for the deeds you have sent ahead and that Allah does not wrong (His) servants.
This is the reward of your misdeeds. God is never unjust to His servants.‘
"This is the consequence of your own works." GOD is never unjust towards the people.
That is for what your hands have committed, because God is never unjust to his servants.
That is for what your hands have committed because God is never unjust to his servants.
“That was with what your hands have forwarded, and surely Allah is not oppressor towards the slaves.”
This is for what your hands have sent on ahead and, of course, Allah is not in the least unjust to the servants
“This is on account of what your own hands have wrought. Never does God do the slightest injustice to His servants.â€
This, because of what you have earned with your own hands. Allah is never a tyrant over His servants
This is for what your own hands have sent before and because Allah is not in the least unjust to the servants
That is because of that which your hands have sent on before.' and ALLAH is not at all unjust to HIS servants
That is because of what your hands sent forth, and because God wrongs not His servants
"This is because of the (evil deeds) which your hands sent on before you: For Allah never harms those who serve Him."
This is because of what your hands have put forth. God is never unjust to the beings.
'This is on account of what your hands have forwarded, and because God is not unjust towards the creatures.'
That is for what your hands have put forth and because Allah is not ever unjust to [His] servants."
That is for what your hands have sent forth; and God is not unjust to the servants,
"This is because of the (unrighteous deeds) which your hands sent on before ye: For God never harms those who serve Him."
"This is because of the (unrighteous deeds) which your hands sent on before ye: For Allah never harms those who serve Him."
ٱلَّذِینَ قَالُوۤا۟ إِنَّ ٱللَّهَ عَهِدَ إِلَیۡنَاۤ أَلَّا نُؤۡمِنَ لِرَسُولٍ حَتَّىٰ یَأۡتِیَنَا بِقُرۡبَانࣲ تَأۡكُلُهُ ٱلنَّارُۗ قُلۡ قَدۡ جَاۤءَكُمۡ رُسُلࣱ مِّن قَبۡلِی بِٱلۡبَیِّنَـٰتِ وَبِٱلَّذِی قُلۡتُمۡ فَلِمَ قَتَلۡتُمُوهُمۡ إِن كُنتُمۡ صَـٰدِقِینَ ١٨٣
To those who say, ‘God has commanded us not to believe in any messenger unless he brings us an offering that fire [from heaven] consumes,’ say [Prophet], ‘Messengers before me have come to you with clear signs, including the one you mention. If you are sincere, why did you kill them?’
They (disbelievers) say: “Surely, Allah has taken our promise not to believe in any Messenger until he brings to us an offering which will consume the fire (from heaven).” Say: “Surely, Messengers have come to you before me with clear signs and even with what you are asking of. Then why did you kill them if you are truthful?”
There are those who say. verily God hath covenanted with us that we should believe not in an apostle until he bring unto us a sacrifice which a fire shall devour. Say thou: surety there came unto you apostles before me with evidences and with that which ye speak of, wherefore then did ye slay them, if ye say sooth
To those who say: "God has ordained that we should not believe an apostle who does not bring burnt offerings," say: "Many an apostle had come to you before me with manifest proofs, even with what you mention; then why did you kill them if you were men of truth?"
They (the Jews) had said, “Allah commanded us not to believe in any Rasul until he brings forth a sacrifice that fire will consume.” Say, “Rasuls had come before me and they brought for you clear proofs and the things you want. If you are true to your word, why did you kill them?”
Those who say, ´Allah has made a contract with us that we should not have iman in any Messenger until he brings us a sacrifice consumed by fire.´ Say, ´Messengers came to you before me with the Clear Signs and with what you say. So why did you kill them if you are telling the truth?´
[To] those who say, ‘Allah has pledged us not to believe in any apostle unless he brings us an offering consumed by fire,’ say, ‘Apostles before me certainly brought you manifest signs and what you speak of. Then why did you kill them, should you be truthful?’
(Also it is) they who said: "God made covenant with us, that we believe not in any Messenger unless he brings us an offering which (as a sign of its being accepted by God) a fire (from heaven) will consume." Say (to them, O Messenger): "Before me there came to you Messengers with the clear proofs (of their Messengership) and with that (same miracle) which you describe: why, then, did you kill them, if you are true in your claim?"
(These are the very Jews) who said, `Surely, Allah has enjoined us not to believe in any Messenger unless He brings us an offering which is consumed by the fire (in accordance with mosaic law).' Say, `Surely Messengers have come to you before me with clear signs and with that of which you speak. Why, then did you seek to kill them if you have been right (in your demand)?
Those same men said, 'God has made covenant with us, that we believe not any Messenger until he brings to us a sacrifice devoured by fire.' Say: 'Messengers have come to you before me bearing clear signs, and that you spoke of; why therefore did you slay them, if you speak truly?
Those who said: “Indeed God has charged us that we should not believe in any messenger until he brings us an offering of sacrifice that the fire eats (or burns) it.” Say: “Indeed messengers before me brought you clear evidences as well as what you say, so why did you kill them if you are truthful?”
They (the Jews) also say: “God has asked us not to believe in any Prophet unless his sacrifice is being struck with a thunder from the heaven.” Tell them: “If it is so, then why did you kill the previous Prophets who performed such a miracle (refer to the case of Prophet Elijah in I Kings, 18-19)?”
They said, “God took our promise not to believe in a prophet unless He showed us a sacrifice consumed by fire.” Say, “There came to you prophets before me, with clear signs and even with what you ask for, why then did you slay them if you speak the truth?
Those who said, “Allah has made a covenant with us: that we shall not believe in any messenger unless he brings us an offering to be devoured by the fire.” Saysg, “Certainly, messengers have come to you before me with evident proofs and with that which you said. So why did you kill them, if you are truthful?”
who say, 'Verily, God has covenanted with us that we should not believe in an apostle until he gives us a sacrifice which fire devours.' Say, 'There have come to you apostles before me with manifest signs, and with what ye talk about; why then did ye kill them, if ye speak the truth
Those who say, “Allah has agreed with us that we should not believe in any Noble Messenger until he comes with the command to offer a sacrifice, which a fire (from heaven) shall devour”; say (O dear Prophet Mohammed - peace and blessings be upon him), “Many Noble Messengers did come to you before me, with clear signs and with this command which you state - why did you then martyr them, if you are truthful?”
Those who claimed that Allah has made a covenant with us that we should not believe in any messenger until he brings us a sacrifice which the fire consumes. Say, “Indeed messengers before me did come to you with the clear signs and with that which you claim. Then why did you kill them if you are indeed truthful?”
who also say, surely God hath commanded us, that we should not give credit to any apostle, until one should come unto us with a sacrifice, which should be consumed by fire. Say, apostles have already come unto you before me, with plain proofs, and with the miracle which ye mention: Why therefore have ye slain them, if ye speak truth
Who say, "Verily, Allah has covenanted with us that we should not believe in a Messenger until he brings us a sacrifice which fire devours." Say, "There have come to you Messengers before me with manifest signs, and with the very thing you
Those (the Jews) who say: 'Allah has promised us that we do not believe in a Messenger unless he brings to us an offering that fire consumes. ' Say: 'Indeed Messengers have come to you before me with clear proofs and with that of which you spoke. Why did you kill them, if what you say is true?
To those who say, "Verily, God hath enjoined us that we are not to credit an apostle until he present us a sacrifice which fire out of Heaven shall devour," SAY: Already have apostles before me come to you with miracles, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth
Those who said: “Verily, Allah has made a covenant to us that we may not Believe a Messenger until he brings to us an offering which the fire consumes.” Say: "Verily, there came to you Messengers before me with Al-Bayyinat and (even) with what you said; then, for what (reason) did you kill them, if you are truthful?”
To those who said: Truly, God made a compact with us that we believe not in a Messenger until He approaches with a sacrifice to be consumed by the fire, say: Surely, Messengers brought about to you before me the clear portents and even of what you spoke. Then, why have you killed them if you had been ones who are sincere?
Some of them say, “Allah never told us to believe in any messenger unless he brought us an offering consumed by fire [from Heaven].” Say, “Messengers came before me, and they had miracles, including that one you just mentioned. Why then did you kill them, if you’re telling the truth?”
They (also) said: "Allah took our promise not to believe in a messenger unless he showed us a sacrifice consumed by Fire (from heaven)." Say: "There came to you messengers before me, with clear Signs and even with what ye ask for: why then did ye slay them, if ye speak the truth?"
To those who say: ´Allah has directed us that we accept none as Messenger until he makes an offering that the fire will consume´, say: ´Other Messengers came to you before me with clear signs, and with the sign you have mentioned. So why did you slay them, if what you say is true
Those who say: Allah has enjoined us that we should not believe in any messenger until he brings us an offering which is consumed by the fire. Say: Indeed there came to you messengers before me with clear arguments and with that which you demand. Why then did you try to kill them, if you are truthful
(To) those who said, "Allah has made An agreement with us that we should certainly not believe in any messenger until he brings to us an offering which is consumed by the fire," say, "Messengers had come to you before me with clear proofs and with that which you ask for, then why did you kill them, if you were truthful?"
Those who said, "Indeed, Allah has taken a pledge from us never to believe in any Messenger until he brings us an offering which the fire consumes." Say, "There did come to you Messengers before me, with clear signs and with that which you demand. Why then did you kill them if you are truthful?"
The people (Jews) who say (as a justification): ‘Allah sent us the command not to put faith in any Messenger unless he (to prove his Messengership) brings us an offering that the fire will devour.’ Say (to them): ‘Certainly, many Messengers with evident signs preceded me and also (came) with the sign which you speak of. Then (despite that) why did you martyr them if you are (so) truthful?
Those who said: "God has pledged to us that we should not believe in a messenger unless he brings us an offering which the fire will not devour." Say: "Messengers have come to you before me with clarity and with what you have said, so why did you kill them if you were truthful"
Those who said: "God has pledged to us that we should not believe in a messenger unless he brings us an offering which the fire will devour." Say: "Messengers have come to you before me with clarity and with what you have said, so why did you kill them if you were truthful?"
Those who said: "God has pledged to us that we should not believe in a messenger unless he brings us an offering which the fire will devour." Say: "Messengers have come to you before me with clarity and with what you have said, so why did you kill them if you were truthful?"
Those who said: "That God promised/recommended to us that We not believe to a messenger until he comes/brings to us with an approachment to God (offering that) the fire eats it." Say: "Messengers had come to you from before me with the evidences , and with what you said, so why (have) you killed them, if you were truthful?"
As for those who maintain, "Behold, God has bidden us not to believe in any apostle unless he comes unto us with burnt offerings" - say [unto them, O Prophet]: "Even before me there came unto you apostles with all evidence of the truth, and with that whereof you speak: why, then, did you slay them, if what you say is true?"
The ones who said, "Surely Allah has covenanted (with) us that we (should) not believe any Messenger until he comes up to us with an all-sanctified sacrifice to be eaten (up) by fire." Say, "Messengers even before me already came to you with supreme evidences and with that which you said. Why then did you kill them in case you are sincere?"
(The same are) those who say: Lo! Allah hath charged us that we believe not in any messenger until he bring us an offering which fire (from heaven) shall devour. Say (unto them, O Muhammad): Messengers came unto you before me with miracles, and with that (very miracle) which ye describe. Why then did ye slay them? (Answer that) if ye are truthful
(Muhammad), say to those who say, 'God has commanded us not to believe any Messenger unless he offers a burnt offering,' (Muhammad) say, "Messengers came to you before me with certain miracles and with that which you had asked for (burnt offering). Why, then, did you slay them if you were true in your claim?"
(There are) those who have said, .Allah has directed us that we should not believe in a messenger unless he comes to us with an offering to be eaten up by the fire.Say, .A number of messengers have come to you, before me, with clear signs and with what you have said. So, why did you kill them, if you are true
The same are those who say: “Allâh took our promise not to believe in any ‘Messenger’ unless he shows us a sacrifice consumed by Fire (from the heavens).” Verily, there came to you ‘Messengers’ before me, with knowledge of truth and even with what you speak of. Why, then, did you slay them if you were truthful in your claim?"
(There are) those who said, "In fact, Allah has bound us by a pledge, that we shall not accept (anyone as) a messenger, unless (he performs the miracle of sacrifice, whereby) his offering is devoured by the (divine) fire (from the sky)." Say (to them), "Messengers had come to you before me with very clear signs including the one you have mentioned. Why then, did you kill them, if you are truthful?"
They also say: “Allâh took our promise not to believe in any Messenger unless he brings us an offering to be consumed by fire”. Say: “Verily, there came to you Messengers before me with miraculous Signs From Allâh and even with what you requested- Why, then, did you slay them if you were truthful in your claim?".
Who said: "Allah has enjoined us not to give credence to a Prophet until he has presented to us an offering which of necessity be devoured by a fire from heaven." Say to them O Muhammad: "Many Prophets before me had presented you with clear evidence of Allah’s Omnipotence and of their delegated divine authority and with such divinely miraculous acts as you have described, why then did you bring death upon them if indeed you are declaring the truth!"
who say, “Allah has taken our pledge not to believe in a messenger until he comes to you with a burnt offering.” Say: “Many messengers came to you before me with clear proofs, and practised what you mention. Why did you kill them, if you are telling the truth?”
Those ˹are the same people˺ who say, “Allah has commanded us not to believe in any messenger unless he brings us an offering to be consumed by fire ˹from the sky˺.” Say, ˹O Prophet,˺ “Other prophets did in fact come to you before me with clear proofs and ˹even˺ what you demanded—why then did you kill them, if what you say is true?”
Those who said: Allah took a covenant from us that we should not believe in any messenger until he comes with a sacrifice consumed by fire; say: messengers came to you before with clear proofs and with what you said, so why did you kill them if you are truthful?
To those that say: ‘God has commanded us to believe in no apostle until he brings down for us an offering to be consumed by fire,‘¹ say: ‘Other apostles before me have come to you with veritable signs and worked the miracle you asked for. Why did you slay them, if what you say be true?‘
It is they who said, "GOD has made a covenant with us that we shall not believe in any messenger, unless he produces an offering that gets consumed by fire." Say, "Messengers before me have come to you with clear proofs, including what you just demanded. Why then did you kill them, if you are truthful?"
They are those who said that God has made a covenant with us not to believe in a messenger unless he brings us an offering that fire consumes. Say, "Messengers before me have come to you with miracles including the one you mentioned, so why did you kill them if you are telling the truth?"
They are those who said that God had made a covenant with us not to believe in a messenger unless he brings us an offering that fire consumes. Say, “Messengers before me have come to you with miracles including the one you mentioned, so why did you kill them if you are telling the truth?”
Those who said, “Surely Allah covenant to us, that we shall not believe in any messenger until he brings us with an oblation, to be eaten by the fire.” Say, “Messengers have already come to you before me with the proofs, and with what you have said; so why did you kill them, if you were truthful ones?”
Those who said: ' Verily Allah has covenanted with us not to believe in any messenger until he brings us an offering which fire (from heaven) will consume '. Say: ' Indeed Messengers came unto you before me (all) with miracles, and with that (very miracle) which you spoke of; why then did you kill them, if you are so truthful ? '
They declare: “God has charged us not to believe in any messenger unless he brings us an offering which the fire consumes.†Say: “Messengers came to you before me with clear evidence of the truth, and with that which you describe. Why, then, did you slay them, if what you say is true?â€
It is they (the Children of Israel) who say, "God has taken a promise from us that we shall not believe in any Messenger unless he brings us a burnt offering." (An animal sacrifice that a fire from the heaven shall consume, or that burning of the sacrifice shall be an ordinance). Say (O Prophet), " Messengers before me came to you with clear Revelations, and as you claim, with burnt offering. Why then did you slay them?" (I Thessalonians ii, 15 / Matthew xxiii, 37
(Those are they) who said: Surely Allah has enjoined us that we should not believe in any messenger until he brings us an offering which the fire consumes. Say: Indeed, there came to you messengers before me with clear arguments and with that which you demand; why then did you kill them if you are truthful
Those who say, `ALLAH has charged us not to believe in any Messenger until he brings us an offering which fire devours.' Say, `There have already come to you Messengers before me with clear Signs and with that which you ask for. Why, then, did you seek to slay them, if you are truthful?
[As for] those who say, “Truly God has committed us to not believe in any messenger until he brings us a sacrifice consumed by fire,” say, “Messengers certainly came before me with clear proofs and with that whereof you speak; so why did you slay them, if you are truthful?
They (also) said: "Allah took our promise not to believe in a messenger (of Allah) unless he showed us a sacrifice (as a sign) consumed by fire (from heaven)." Say: "There came to you messengers before me, with Clear Signs and (also with) even with what you ask for, why did you then kill them, if you speak the truth?"
Those who say, “God covenanted with us that we shouldn’t believe in any messenger unless he brings us a sacrificial offering consumed by fire.” Say, “Surely, messengers have come to you before me with clear signs and with what you said. Why then did you kill them, if you are truthful?”
Those who said, 'God has made a covenant with us, that we shall not believe in any messenger unless he brings us an offering to be consumed by fire.' Say, 'Messengers have come to you before me with proofs, and with what you asked for; so why did you assassinate them, if you are truthful?'
[They are] those who said, "Indeed, Allah has taken our promise not to believe any messenger until he brings us an offering which fire [from heaven] will consume." Say, "There have already come to you messengers before me with clear proofs and [even] that of which you speak. So why did you kill them, if you should be truthful?"
Those who say, 'Indeed, God has covenanted with us that we should not believe in a messenger until he gives us a sacrifice which fire devours.' Say, 'Certainly messengers before me came to you with the clear proofs and with the one you said; why then did you kill them, if you are truthful?'
They (also) said: "God took our promise not to believe in an apostle unless He showed us a sacrifice consumed by Fire (From heaven)." Say: "There came to you apostles before me, with clear Signs and even with what ye ask for: why then did ye s lay them, if ye speak the truth?"
They (also) said: "Allah took our promise not to believe in an messenger unless He showed us a sacrifice consumed by Fire (From heaven)." Say: "There came to you messengers before me, with clear Signs and even with what ye ask for: why then did ye slay them, if ye speak the truth?"
فَإِن كَذَّبُوكَ فَقَدۡ كُذِّبَ رُسُلࣱ مِّن قَبۡلِكَ جَاۤءُو بِٱلۡبَیِّنَـٰتِ وَٱلزُّبُرِ وَٱلۡكِتَـٰبِ ٱلۡمُنِیرِ ١٨٤
If they reject you, so have other messengers been rejected before you, even though they came with clear evidence, books of wisdom and enlightening scripture
If they reject you (O Muhammad), so were Messengers rejected before you, who came with clear signs and the Scripture, and the book of Enlightenment.
If then they belie thee, even so were belied apostles before thee who came with evidences and scriptures, and the luminous Book
If they call you a liar (remember) so had other apostles been called before you, who had come with clear signs and Scriptures and the Book enlightening
As they denied you, they have also denied the Rasuls that have come before you with clear proofs, divine and enlightening knowledge.
If they deny you, Messengers before you were also denied, who brought the Clear Signs and written texts and the illuminating Book.
But if they deny you, then before you [other] apostles have been denied, who came with manifest signs, holy writs, and an illuminating scripture
(O Messenger!) If they deny you, (do not grieve!) For in the same way Messengers were denied before you, who came with the clear proofs (of their Messengership), Scrolls (full of wisdom and advice), and the Book (the Torah and the Gospel) enlightening (their mind and hearts, and) illuminating (their way)
But if they cry lies to you (you need not be disheartened) even so lies were cried to many Messengers before you, who came with clear signs, with the Books full of wisdom and with the glorious Scripture
But if they cry lies to thee, lies were cried to Messengers before thee, who came bearing clear signs, and the Psalms, and the Book Illuminating
And if they deny you, they also denied the messengers before you who brought clear evidences and the scriptures and the enlightening book.
Never mind, If they (those who adhere to Scripture) reject you; they rejected many Prophets before you who came with undeniable miracles and brought Psalm and enlightening Scriptures
And if they reject you, so were the prophets before you, who came with clear signs, books of prophecies, and the Book of Enlightenment
So if they disbelieve yousg, messengers before you were disbelieved. They came with clear proofs and Books and the illuminating Scripture.
And if they did call thee a liar, apostles before thee have been called liars too, who came with manifest signs, and with scriptures, and with the illuminating Book
So O dear Prophet (Mohammed - peace and blessings be upon him) if they are denying you, Noble Messengers who came before you had also been denied, who had come with clear signs and Scriptures and the clear Book
But if they belie you so indeed did they belie messengers before you who came with the clear signs and with the warnings and with the illuminating book
If they accuse thee of imposture, the apostles before thee have also been accounted impostors, who brought evident demonstrations, and the scriptures, and the book which enlighteneth the understanding
And if they deny you, even so did they deny Messengers before you, who came with manifest signs, and with the Psalms, and with the illuminating Scriptures
If they belie you (Prophet Muhammad), indeed other Messengers before you were belied who came with clear proofs, and the Psalms, and the Illuminating Book
And if they treat thee as a liar, then verily apostles have been treated as liars before thee, though they came with clear proofs of their mission, and with Scriptures, and with the light-giving Book
Then if they have belied you, so, definitely, the Messengers were belied (even) before you. They had come with Al-Bayyinat, and Az-Zubur and Al-Kitab-il-Munir
Then if they denied thee, surely, Messengers before thee were denied who drew near with the clear portents and the Psalms and the illuminating Book.
If they reject you, certainly messengers before you were rejected. They came with miracles, Scriptures, and the enlightening Book.
Then if they reject thee, so were rejected messengers before thee, who came with Clear Signs, The Scriptures, and the Book of Enlightenment.
Now, if they give the lie to you, then other Messengers who came bearing clear signs and scriptures and the illuminating Book were also given the lie before you
But if they reject thee, so indeed were rejected before thee messengers who came with clear arguments and scriptures and the illuminating Book
So if they deny you, thus messengers before you were (also) denied, (though) they had come with clear proofs and the scriptures (Zuboor) and the book giving light.
If they then accuse you of lying, so indeed were Messengers, who came before you with clear signs and the Psalms and the illuminating Book, accused
If, even then, they belie you, (My Beloved, do not be aggrieved). So many Messengers who brought clear signs (miracles), scriptures and the enlightening Book were belied before you
If they reject you, then messengers before you were also rejected; they came with clarity and the Psalms, and the Scripture of enlightenment
If they deny you, then messengers before you were also denied; they came with the proofs and the scriptures and the Book of Enlightenment.
If they deny you, then messengers before you were also denied; they came with the proofs and the scriptures and the Book of Enlightenment.
So if they denied you , so messengers from before you had been denied (rejected), they came with the evidences, and The Books, and The Book , the luminous
And if they give thee the lie - even so, before thy time, have [other] apostles been given the lie when they came with all evidence of the truth, and with books of divine wisdom, and with light-giving revelation
So, in case they cry lies to you, then lies were cried to Messengers before you (who) came with the supreme evidences, and the Scriptures, (Zubur, pI. of Zabur, sometimes understood as the Psalms) and the Enlightening Book
And if they deny thee, even so did they deny messengers who were before thee, who came with miracles and with the Psalms and with the Scripture giving light
If they reject you, they had certainly rejected the Messengers who lived before you and who showed them authoritative evidence, smaller Books, and the Book of enlightenment
Then if they reject you, then messengers have been rejected before you. They came with clear signs and the Scriptures and the enlightening Book
If it happens that they belie you (O’ Muhammad, grieve not) as so many ‘Messengers’ before you were belied, who came to them with the knowledge of truth, with the ‘Psalms’ and with the ‘Enlightening Scripture’.
(Oh Muhammad, SAW), if they reject you, (remember that) many messengers prior to you had been rejected, including those who brought very clear proofs, the scriptures, and the illuminating book
If it happens that they deny you, so indeed were denied Messengers before you who came to them with Decisive Signs, scriptures and the illuminating book.
"Should they disbelieve you and think you convey a false message; they had already refused credence to Messengers sent before you; who were sent to them with clear and plain revelations and signs, Scriptures and Psalms guiding out of darkness and superstition of later times and out of want of spiritual and intellectual sight into illumination and enlightenment"
If they accuse you of lying, many messengers before you were also accused of lying, even though they came with miracles, scriptures and the enlightening Book
If you are rejected by them, so too were messengers before you who came with clear proofs, divine Books, and enlightening Scriptures.
So if they deny you, they already denied messengers before you who came with clear proofs and scriptures and the enlightened book.
If they deny you, other apostles have been denied before you, although they came with veritable signs, psalms, and the light-giving Book
If they reject you, messengers before you have been rejected, even though they brought proofs, the Psalms, and the enlightening scripture.
And if they reject you, so also were messengers rejected who came before you, who brought miracles, written texts and the enlightening Book.
And if they reject you, so also were messengers rejected who came before you, who brought miracles, written texts, and the enlightening Book.
So, if they falsified you, then already messengers before you were falsified. They came with the proofs, and the Zaboors (The Scriptures), and the Illuminating Book.
Then, if they reject you, messengers before you have already been rejected while they came even with clear arguments; and the Psalms and the Enlightening Book
Then, if they charge you with falsehood, before your time other messengers were also charged with falsehood when they came with clear evidence of the truth, and books of Divine wisdom and with the light-giving revelation.
If they reject you (O Messenger), remember they have rejected Messengers before you who came with clear signs, the Psalms and Divine Revelation giving Light
But if they reject you, so indeed were rejected before you messengers who came with clear arguments and scriptures and the illuminating book
And if they accuse thee of lying, even so were accused of lying Messengers before thee who came with clear Signs and Books of wisdom and the illuminating Book
So if they deny thee, they certainly did deny messengers before thee, who came with clear proofs, scriptures, and the luminous Book
Then if they reject you (O Prophet), other messengers were rejected before you, who came with clear Signs, Books of Scripture (and dark prophecies), and the Book of Enlightenment
If they reject you, so were messengers before you rejected. They came with clear signs, scriptures, and the Enlightening Book.
If they accuse you of lying, messengers before you were accused of lying. They came with the proofs, and the Psalms, and the Illuminating Scripture
Then if they deny you, [O Muhammad] - so were messengers denied before you, who brought clear proofs and written ordinances and the enlightening Scripture
And if they deny you, then certainly messengers before you were denied; they came with the clear proofs, and the scriptures, and the illuminating Book.
Then if they reject thee, so were rejected apostles before thee, who came with Clear Signs, Books of dark prophecies, and the Book of Enlightenment
Then if they reject thee, so were rejected messengers before thee, who came with Clear Signs, Books of dark prophecies, and the Book of Enlightenment
كُلُّ نَفۡسࣲ ذَاۤىِٕقَةُ ٱلۡمَوۡتِۗ وَإِنَّمَا تُوَفَّوۡنَ أُجُورَكُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِۖ فَمَن زُحۡزِحَ عَنِ ٱلنَّارِ وَأُدۡخِلَ ٱلۡجَنَّةَ فَقَدۡ فَازَۗ وَمَا ٱلۡحَیَوٰةُ ٱلدُّنۡیَاۤ إِلَّا مَتَـٰعُ ٱلۡغُرُورِ ١٨٥
Every soul will taste death and you will be paid in full only on the Day of Resurrection. Whoever is kept away from the Fire and admitted to the Garden will have triumphed. The present world is only an illusory pleasure
Everyone shall taste death. Only you shall be paid your reward on the Day of Resurrection. Whoever is removed away from the fire and is admitted to Paradise, will indeed be successful. The life of this world is nothing except enjoyment of deception.
Every soul Shall taste of death and only on the Day of Resurrection ye will be repaid your hire in full. Then whosoever shall be removed far away from the Fire and made to enter into the Garden, he indeed hath achieved the goal; and the life of the world is naught but an illusory enjoyment
Every soul will know the taste of death. You will get your recompense in full on the Day of Resurrection; and he who is spared the Fire and finds his way to Paradise will meet his desire. As for the life of this world, it is nothing but a merchandise of vanity
Every individual consciousness will taste death (life without a biological body will continue eternally). You will be rewarded in full for your deeds in the period of Doomsday (the period following your biological bodily life). Whoever is saved from burning (suffering) and put into (the state of) Paradise, he has indeed been liberated. The worldly life is nothing but a delusive pleasure (resulting in remorse).
Every self will taste death. You will be paid your wages in full on the Day of Rising. Anyone who is distanced from the Fire and admitted to the Garden has triumphed. The life of this world is just the enjoyment of delusion.
Every soul shall taste death, and you will indeed be paid your full rewards on the Day of Resurrection. Whoever is delivered from the Fire and admitted to paradise has certainly succeeded. The life of this world is nothing but the wares of delusion
(No one will live for ever doing what they do:) Every soul is bound to taste death. So (O people) you will but be repaid in full on the Day of Resurrection (for whatever you have done in the world). Whoever is spared the Fire and admitted into Paradise has indeed prospered and triumphed. (Know that) the present, worldly life is nothing but a transient enjoyment of delusion
Every living being is destined to taste death. And you shall, verily, be paid in full your rewards on the Day of Resurrection. Then whoso is removed away from the Fire and is admitted to Paradise, he has, of course, successfully attained his goal. And the life of this world is nothing but a vain provision (causing negligence)
Every soul shall taste of death; you she surely be paid in full your wages on the Day of Resurrection. Whosoever is removed from the Fire and admitted to Paradise, shall win the triumph. The present life is but the joy of delusion
Everyone tastes death, and your reward is paid back on the Resurrection Day, so whoever is moved away from the fire and is entered the garden has succeeded. This world's life is only the illusion of enjoyment.
Every soul will taste the death. It is only on the Day of Resurrection that you will get your reward (the real life in Paradise.) Only those who are saved from the Fire and admitted to the Gardens of Paradise, have attained the main objective of life. As to this worldly life, it is nothing but an illusion and deceptive vanities
Every soul will have a taste of death. And only on the Day of Accountability will you be paid your full reward. Only he who is saved from the fire and admitted to the garden will have attained the object of life, for the life of the present is but stuff of illusion
Each self is bound to have a taste of death. And youpl will be rendered your rewards in full only on the Day of Resurrection. So whoever is swayed from the Fire and is entered into the Garden (of Paradise) has triumphed, for the Earlier Life is nothing but a deceptive enjoyment.
Every soul must taste of death; and ye shall only be paid your hire upon the resurrection day. But he who is forced away from the fire and brought into Paradise is indeed happy; but the life of this world is but a possession of deceit
Every soul must taste death; and only on the Day of Resurrection will you be fully recompensed; so the one who is saved from the fire and is admitted into Paradise - he is undoubtedly successful; and the life of this world is just counterfeit wealth
Every soul is going to taste the death. And you will only be given your reward in full on the day of resurrection so whoever is removed away from the fire and is made to enter the paradise, then he indeed has succeeded and the life of this world is nothing but the enjoyment of delusion.
Every soul shall taste of death, and ye shall have your rewards on the day of resurrection; and he who shall be far removed from hell fire, and shall be admitted into paradise, shall be happy: But the present life is only a deceitful provision
Every soul must taste of death; and you shall only be paid what you have earned on the Day of Resurrection. But he who is forced away from the Fire and brought into Paradise is indeed triumphant; but the life of this world is but a possession of illusion
Every soul shall taste death. You shall be paid your wages in full on the Day of Resurrection. Whoever is removed from Hell and is admitted to Paradise shall prosper, for the worldly life is nothing but the enjoyment of delusion
Every soul shall taste of death: and ye shall only receive your recompenses on the day of resurrection. And whoso shall scape the fire, and be brought into Paradise, shall be happy. And the life of this world is but a cheating fruition
Every nafs (is) ‘the one who tastes’ death. And it is definite that you shall be paid in full, your rewards, on the Day of Resurrection. And whoever is kept away from the Fire and is made to enter Paradise, so indeed, he became elevated. And this worldly life is not but a providence of deception
Every soul is one that experiences death. Your account will be paid with full compensation on the Day of Resurrection. Then, whoever was drawn away from the fire and was caused to enter the Garden, surely, won a triumph. And what is this present life but the delusion of enjoyment?
Every soul will taste death, and only on the Day of Judgment will you be paid your full recompense. Whoever is far removed from the fire and admitted into Paradise will have attained the purpose of life. The life of this world is nothing but enjoyment of delusion.
Every soul shall have the taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have succeeded: For the life of this world is but goods and chattels of deception.
Everyone is bound to taste death and you shall receive your full reward on the Day of Resurrection. Then, whoever is spared the Fire and is admitted to Paradise has indeed been successful. The life of this world is merely an illusory enjoyment
Every soul will taste of death. And you will be paid your reward fully only on the Resurrection day. Then whoever is removed far from the Fire and is made to enter the Garden, he indeed attains the object. And the life of this world is nothing but a provision of vanities
Every soul tastes death, and you will be paid back in full, your reward, only on the day of resurrection. So whoever is removed far away from the fire and is made to enter the garden, then he has achieved (the object), and the life of the world is nothing but a deceptive provision.
Everyone has to taste the death. And only on the Resurrection Day, shall your earnings be fully paid. So then, whoever is moved away from the Fire and admitted to the Garden, he indeed has achieved success. And the life of this world is nothing but mere deception
Every soul is going to taste death. And your full recompense will be paid back only on the Day of Resurrection. So, whoever will be saved from Hell and admitted to Paradise will be truly successful. And the worldly life is nothing but illusory wealth
Every soul will taste death, and you will be recompensed your dues on the Day of Resurrection. Whoever is swayed from the Fire and entered into Paradise, he has indeed won. This worldly life is nothing more than the enjoyment of vanity
Every soul will taste death, and you will be recompensed your dues on the Day of Resurrection. Whoever is swayed from the Fire and entered into the Paradise, he has indeed won. This worldly life is nothing more than the enjoyment of vanity.
Every person will taste death, and you will be recompensed your dues on the Day of Resurrection. Whoever is swayed from the Fire and entered into Paradise, he has indeed won. This worldly life is nothing more than the enjoyment of vanity.
Every self (is) tasting/experiencing the death, and but you are being fulfilled/completed your rewards (on) the Resurrection Day, so who was removed from the fire, and made to enter the Paradise, so he had won/succeeded/triumphed, and the present world/worldly life is not except the deceit's/temptation's enjoyment
Every human being is bound to taste death: but only on the Day of Resurrection will you be requited in full [for whatever you have done] - whereupon he that shall be drawn away from the fire and brought into paradise will indeed have gained a triumph: for the life of this world is nothing but an enjoyment of self-delusion
Every self will be tasting death, and surely you will be paid your rewards in full only on the Day of the Resurrection. So, whoever is moved away from the Fire and caused to enter the Garden, then he has already triumphed; and in no way is the present life (Literally:, the lower (life), i.e., the life of this world) anything except the enjoyment of delusion
Every soul will taste of death. And ye will be paid on the Day of Resurrection only that which ye have fairly earned. Whoso is removed from the Fire and is made to enter paradise, he indeed is triumphant. The life of this world is but comfort of illusion
Every soul is destined to experience the agony of death. You (Muslims) will receive the recompense for your deeds on the Day of Judgment. To be saved from the fire and admitted to Paradise is certainly a great triumph. The worldly life is no more than a deceitful possession
Every soul has to taste death. It is on the Day of Judgement that you shall be paid your rewards in full. So, whoever has been kept away from the Fire and admitted to Paradise has really succeeded. The worldly life is nothing but an illusionary enjoyment
Every ‘Human Self’ is destined to taste death. You only be paid fully your reward on the ‘Day of Resurrection’. Whoever is removed away from the Fire and admitted into ‘Al- Jannah’ has ultimately achieved a blissful life/or gained eternal salvation. (Know that this) ‘worldly life’ is not more than a provision of vanities..
Every soul shall have to taste death! The day of Resurrection is when you (can and) shall receive your dues to the fullest extent _ (the consequence of your deeds). (That day), whoever is pulled away from hell, and is ushered into the paradise, will really have triumphed. The life of this world is (nothing but) an illusive enjoyment _ a (mere) deception
Every human person is destined to taste death. You only be paid fully your reward on the Day of Resurrection. Whoever is removed away from the Fire and admitted into Al-Jannah has ultimately achieved a blissful life /or gained eternal salvation. (Know that this) worldly life is no more than a provision of vanities..
Every soul is destined to the encounter with death and in Day of Judgement shall you be requited only with what is due to you. He who is diverted from the path leading to Hell to the path bounding for Paradise will have triumphed. Life here below is but an animate existence affording pleasure, deceiving those with foolishly credulous ambition and vain employment of time
Everyone will have the taste of death, and on Judgement Day you will be given your full reward. Anyone who is saved from the Fire and is admitted to Paradise will be the winner. This worldly life is no more than a deception.
Every soul will taste death. And you will only receive your full reward on the Day of Judgment. Whoever is spared from the Fire and is admitted into Paradise will ˹indeed˺ triumph, whereas the life of this world is no more than the delusion of enjoyment.
Every soul must taste death and they will be receiving their rewards on the day of resurrection, so whoever is removed from the fire and entered into the garden is successful, and the life of this world is only a passing provision.
Every soul shall taste death. You shall receive your rewards only on the Day of Resurrection. Whoever is spared the Fire and is admitted to Paradise will surely triumph; for the life of this world is but a frivolous show of vanity
Every person tastes death, then you receive your recompense on the Day of Resurrection. Whoever misses Hell, barely, and makes it to Paradise, has attained a great triumph. The life of this world is no more than an illusion.
Every soul will experience death, and your true compensation will come on the Resurrection Day. The victor is he who is drawn away from Hell to enter the Heavenly Garden, for the life of this world is merely an illusion.
Every soul will experience death, and your true compensation will come on Resurrection Day. The victor is he who is drawn away from Hell to enter the Heavenly Garden, for the life of this world is merely an illusion.
Every soul will taste The Death, and you only fulfill your wages on The Resurrection Day. So, whoever budges out about the Fire, and enters The Paradise, he already has won. And the Dunya life (world) is except only for vanity enjoyment.
Every one tastes death. And verily you will be paid in full your reward on the Resurrection Day. Then whoever is delivered from the Fire and admitted into Paradise, he indeed is prosperous; and the life of this world is not but a provision of deception
Every soul shall taste death, and you shall be paid on the Day of Resurrection only that which you have earned. He who shall be drawn away from the Fire and brought into paradise shall indeed have gained a triumph. The life of this world is nothing but an illusory enjoyment.
Every living being shall have to taste death. On the Resurrection Day you shall be paid in full what you have earned. Whoever is drawn away from the Fire, and gets admitted to Paradise, will have gained supreme triumph. Those who consider the life of the world as the end in itself should know that it is only a comfort of self-deception. The real success depends on striving for this world and for the Hereafter (2:201), (10:63-64), (14:27)
Every soul shall taste of death, and you shall only be paid fully your reward on the resurrection day; then whoever is removed far away from the fire and is made to enter the garden he indeed has attained the object; and the life of this world is nothing but a provision of vanities
Every soul shall taste of death. And you shall be paid in full your rewards only on the Day of Resurrection. So whosoever is removed away from the Fire and is made to enter Heaven has indeed attained his goal. And the life of this world is nothing but an illusory enjoyment
Every soul shall taste death, and you will indeed be paid your reward in full on the Day of Resurrection. And whosoever is distanced from the Fire and made to enter the Garden has certainly triumphed. And the life of this world is naught but the enjoyment of delusion
Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full due wages (for what you have earned). Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of life): Because the life of this world is only goods and passing objects (based upon) deception
Every soul will taste death. Then, you will receive your full compensation on Resurrection Day. Whoever is swayed from the Fire and admitted to Paradise has succeeded. The life of this world is nothing but a deceptive enjoyment.
Every soul will have a taste of death, and you will receive your recompense on the Day of Resurrection. Whoever is swayed from the Fire, and admitted to Paradise, has won. The life of this world is merely enjoyment of delusion
Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained [his desire]. And what is the life of this world except the enjoyment of delusion
Every soul shall taste of death; and you shall only be paid in full your hire on the Day of Resurrection. Then whoever is removed from the fire and made to enter the Garden, then certainly, he is successful; the worldly life is not except the provision of deception.
Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this wor ld is but goods and chattels of deception
Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception
۞ لَتُبۡلَوُنَّ فِیۤ أَمۡوَ ٰلِكُمۡ وَأَنفُسِكُمۡ وَلَتَسۡمَعُنَّ مِنَ ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ مِن قَبۡلِكُمۡ وَمِنَ ٱلَّذِینَ أَشۡرَكُوۤا۟ أَذࣰى كَثِیرࣰاۚ وَإِن تَصۡبِرُوا۟ وَتَتَّقُوا۟ فَإِنَّ ذَ ٰلِكَ مِنۡ عَزۡمِ ٱلۡأُمُورِ ١٨٦
you are sure to be tested through your possessions and persons; you are sure to hear much that is hurtful from those who were given the Scripture before you and from those who associate others with God. If you are steadfast and mindful of God, that is the best course
You shall certainly be put to test in your wealth and your lives. You shall certainly hear from those who have been given the book before you, and from those who practiced polytheism with many hurtful things. If you remain patient and become pious, then surely, that will be a proof of your firm determination.
O Ye shall surely be proven in your riches and in your lives; and will surely bear much hurt from those who were vouchsafed the Book before you and from those who associate gods, and if ye endure and fear, then verily that is of the commandments determined
You will, nonetheless, be tried with your wealth and life, and will hear many untoward things from the followers of former Books and the infidels. But if you endure with patience and follow the straight path, it will surely (accord) with God's fixed resolve about human affairs
You will surely be tested by your possessions and yourselves (egos). You will be abused by those to whom the knowledge of reality was given before you and the dualists. But if you endure and protect yourselves, (know that) this can only be achieved with determination.
You will be tested in your wealth and in yourselves and you will hear many abusive words from those given the Book before you and from those who are idolaters. But if you are steadfast and have taqwa, that is the most resolute course to take.
You will surely be tested in your possessions and your souls, and you will surely hear from those who were given the Book before you and from the polytheists much affront; but if you are patient and Godwary, that is indeed the steadiest of courses
(So, O believers, as a requirement of the wisdom in and purpose for your life of the world,) you will surely be tested in respect of your properties and your selves, and you will certainly hear many hurtful things from those who were given the Book before you and those who associate partners with God. If you remain patient (are steadfast in your religion and observe the bounds set by God in your relations with them) and keep within the limits of piety (in obeying God and in your conduct toward them), (know that) this is among meritorious things requiring great resolution to fulfill
You shall, certainly, be tried in your substance and lives and you shall certainly hear from those who were given the Scripture before you and from those who set up equals (to God) a good deal of hurtful abuse. But if you are patiently persevering and guard against evil, then this (attitude) is worth being followed with constancy and firm determination
You shall surely be tried in your possessions and your selves, and you shall hear from those who were given the Book before you, and from those who are idolaters, much hurt; but if you are patient and godfearing -- surely that is true constancy
You shall be tested with your wealth and your lives, and you shall hear a lot of insult from those who were given the book before you and from those who associated (partners with God), and if you persevere and be cautious (of God), and it is indeed of the matters (requiring great) determination.
You will be tried through your wealth and your life. You will be called names by the followers of the previous Scriptures as well as idol worshippers. But if you stand firm and lead a righteous life, you have used the means for success
You will certainly be tried and tested by your possessions and by your own selves, and you will certainly hear much that will hurt you, from those who received the Book before you and from those who worship many gods, but if you persevere patiently, and remain conscious, that will be a determining factor in all affairs
Youpl will surely be tested through your wealths and yourselves, and you will hear from those who received the Scripture before you and from those who associated (others with God) many hurtful things. But if youpl persevere patiently and become mindful (of God)—that is indeed a mark of firm resolve.
Ye shall surely be tried in your wealth, and in your persons, and ye shall surely hear from those who have had the Book brought them before you, and from those who associate others with God, much harm. But if ye be patient and fear,- verily, that is one of the determined affairs
You will surely be tried in respect of your property and lives, and you will surely hear much wrong from those who were given the Book before you, and from the polytheists; and if you remain steadfast and remain pious, it is then an act of great courage
You will surely be tried in your properties and in your lives and surely you will hear from those who were given the scripture before you and from those who ascribe partners to Allah a lot of hurt but if you are patient and you safeguard your own souls, then truly that is of the matters most resolute.
Ye shall surely be proved in your possessions, and in your persons; and ye shall hear from those unto whom the scripture was delivered before you, and from the idolaters, much hurt: But if ye be patient, and fear God, this is a matter that is absolutely determined
You shall surely be tried in your wealth, and in your persons, and you shall surely hear much wrong from those who have had the Scripture before you, and from the idolaters. But if you be patient and fear evil, verily, that is the determining heart of af
You shall be tried in your wealth and yourselves, and you shall hear much hurt from those who were given the Book before you, and from those who are idolaters. But if you are patient and cautious, surely, that is of the firm affairs
Ye shall assuredly be tried in your possessions and in yourselves. And many hurtful things shall ye assuredly hear from those to whom the Scriptures were given before you, and from those who join other gods with God. But if ye be steadfast, and fear God this verily is needed in the affairs of life
You shall certainly be tested through your wealth and in your selves. And you shall certainly listen to, from those who were given Al-Kitab before you as well as those who committed polytheism, numerous grief-giving comments. And if you persevere patiently and remain mindful (of Allah’s Message) — then verily, this would be a determining factor for (conducting) affairs
You will, certainly, be tried with your wealth and yourselves and you will, certainly, hear much annoyance from those who were given the Book before you and from those who ascribed partners with God. And if you endure patiently and are Godfearing, then, truly, that is of the commands to constancy.
You will certainly be tested in your possessions and in your personal selves. You will certainly hear much that will grieve you from those who received the (Scriptures) before you and from those who worship many gods. If you are patient and reverent, then that indeed will be a determining factor in all affairs.
Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly hear much that will grieve you, from those who received the Book before you and from those who worship partners besides Allah. But if ye persevere patiently, and guard against evil,-then that will be of great resolution.
(Believers!) You will certainly be put to test in respect of your properties and lives, and you will certainly hear many hurtful things from those who were granted the Book before you and those who have associated others with Allah in His divinity. If you remain patient and God-fearing this indeed is a matter of great resolution
You will certainly be tried in your property and your persons. And you will certainly hear from those who have been given the Book before you and from the idolaters much abuse. And if you are patient and keep your duty, surely this is an affair of great resolution
You will definitely be tested through your wealth and yourselves (personal efforts) and you will definitely hear much harmful (talk) from those who were given the book before you and from those who associate partners (with Allah), but if you are patient and guard (against evil) then that will certainly be a determining factor of affairs.
You shall certainly be put to test in your wealth and your lives, and you shall certainly hear from those who have been given the Book before you, and from the polytheists, much hurtful comments. And if you are patient and observe piety, that indeed is a determining factor in all matters
(O believers!) You will most certainly be tested in your possessions and your selves. And of course you shall also hear many torturing (taunts) from those who were given the Book before you and who are polytheists. But if you remain patient and stick to self-protection, that is one of the works demanding high resolve
We will test you in your wealth and in yourselves, and you will hear from those who have been given the Scripture from before you and from those who set up partners much annoyance
We will test you in your wealth and in yourselves, and you will hear from those who have been given the Book from before you and from the polytheists much annoyance. And if you are patient and righteous, then that is from a strength of conviction.
We will test you in your wealth and in yourselves, and you will hear from those who have been given the Book from before you and from the polytheists much annoyance. And if you are patient and righteous, then that is from a strength of conviction.
You shall be tested (E) in your properties and yourselves, and you will hear (E) from those who were given The Book from before you, and from those who shared/made partners (with God) much mild harm, and if you be patient, and you fear and obey, so then that (is) from the matters'/affairs' decisiveness/determination
You shall most certainly be tried in your possessions and in your persons; and indeed you shall hear many hurtful things from those to whom revelation was granted before your time, as well as from those who have come to ascribe divinity to other beings beside God. But if you remain patient in adversity and conscious of Him - this, behold, is something to set one's heart upon
Indeed you will definitely be tried in your riches and your selves and indeed you will definitely hear much hurt from the ones to whom the Book was brought even before you, and from (the ones) who have associated; (i.e. have associated others with Allah) and in case you are patient and pious, then surely that is (an indication) of (true) resolve concerning His (i.e. the Commands of Allah) Commands
Assuredly ye will be tried in your property and in your persons, and ye will hear much wrong from those who were given the Scripture before you, and from the idolaters. But if ye persevere and ward off (evil), then that is of the steadfast heart of things
You (believers) will certainly be tested by the loss of your property and lives and you will hear a great many grieving words from the People of the Book and the pagans. If you will have patience and piety, it will be a sign of firm determination and steadfastness (in life)
Of course, you shall be tested in your wealth and yourselves; and, of course, you shall hear hurting statements from those who have been given the Book before you, and from those who associate (others with Allah in His divinity). If you observe patience and fear Allah, then this (observance) is among the matters of firm resolution
We will let you experience hardship in your possessions and in yourselves. You will surely hear much annoying words from those who were given the ‘Scripture’ before you, and from those who are ‘Polytheists’, but if you persist in patience and constancy and act piously towards Allâh: This will be a sign of firm determination.
You will most certainly be tested by means of your possessions and your own person. You would definitely hear (many) hurtful remarks, (insults, and affronts) not only from those who were given the scriptures before you, but also from those who associate others with Allah. (Despite that), if you persevere patiently, and be pious, then that is indeed an act of courage and fortitude
We will let you experience hardship in your possessions and in yourselves. You will surely hear much annoying words from those who were given the Scripture before you and from those who believe in a plurality of gods. But if you cling to patience and act piously towards Allâh, it will be a sign of firm determination.
You people shall be afflicted with some disagreeable events and misfortunes to test your qualities. You shall experience loss in wealth and in lives and you shall hear injuriously contemptuous insults from those who received the Book before you as well as from those who incorporate with Allah other deities. If you are patient and forbearing and you entertain the profound reverence dutiful to Allah, you will have then considered matters with an attitude of mind reflecting high spirit and strong will
You will certainly be tested through your wealth and persons and you will hear many insults from the idolaters and those given the Book before you. If you are patient and mindful of Allah, that is real resolve
You ˹believers˺ will surely be tested in your wealth and yourselves, and you will certainly hear many hurtful words from those who were given the Scripture before you and ˹from˺ the polytheists. But if you are patient and mindful ˹of Allah˺—surely this is a resolve to aspire to.
You will be tested in your property and your selves and you will hear from those who were given the book before you and from the idolaters much insult, but if you have patience and beware then this is one of the firmest things (to do).
You shall be sorely tried in the matter of your possessions and your persons, and will hear much that is hurtful from those who were given the Book before you, and from the pagans. But if you endure with fortitude and fear God, your triumph shall be assured
You will certainly be tested, through your money and your lives, and you will hear from those who received the scripture, and from the idol worshipers, a lot of insult. If you steadfastly persevere and lead a righteous life, this will prove the strength of your faith.
You will certainly be tested in your wealth and yourselves and will certainly hear hurtful things from those previously given the Book and the idolaters. But if you endure and are mindful of God, this proves the strength of your resolve.
You will certainly be tested in your wealth and yourselves and will certainly hear hurtful things from those previously given the Book and the idolaters. But if you endure and are mindful of God, this proves the strength of your resolve.
You will be tried in your money and yourselves; and you will hear from those who are given the Book before you, and from those who are associating, much hurt. And if you are patient and show piety, so surely that is among the matter's determination.
Certainly you will be tried in your wealth and your own selves, and certainly you will bear much abuse from those who were given the Book before you, and from those who are idolaters. And if you preserve patiently, and act piously, then that is indeed of determining factor in affairs
You shall most certainly be tried in your possessions and in your persons; and you shall hear much hurting abuse from those who were given revelations before you and from those who set up partners with God. But if you persevere and continue to fear God — that is indeed a matter requiring strong resolve.
O You who have attained belief! You will be tried in (establishing and defending the Divine System) in wealth, life, labor and resolve. You will be tested in your families, your people and in your character. You will hear much ridicule from those who were given the scripture before you, and from the idolaters. If you persevere and walk aright, this will be a confirmation of your determination
You shall certainly be tried respecting your wealth and your souls, and you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk; and if you are patient and guard (against evil), surely this is one of the affairs (which should be) determined upon
You shall surely be tried in your possessions and your persons and you shall surely hear many hurtful things from those who were given the Book before you and from those who set up equals to ALLAH. But if you show patience and fortitude and act righteously, that indeed is a matter of high resolve
You will surely be tried in your wealth and your souls, and you shall hear much hurt from those who were given the Book before you, and from those who are idolaters. But if you are patient and reverent, then that is indeed a course worthy of resolve
You shall certainly be tried and tested in your possessions and in your personal selves; And you shall certainly hear much that will cause pain for you, from those who received the Book before you and from those who worship many gods. But if you work hard (persistently and) patiently, and guard against evil— Then that will be a determining factor in all affairs
You will be tested in your possessions and yourselves, and you will hear many hurtful comments from those who were given the Scripture before you, and from the idolaters. But if you are patient and righteous, this is a sign of great determination.
You will be tested through your possessions and your persons; and you will hear from those who received the Scripture before you, and from the idol worshipers, much abuse. But if you persevere and lead a righteous life—that indeed is a mark of great determination.
You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination
You shall surely, definitely be tried in your wealth, and in yourselves, and surely you will definitely hear from those who were given the Book before you, and from those who associate partners, much harm. And if you are patient and fear, then indeed, that is of the determination of affairs.
Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persever e patiently, and guard against evil,-then that will be a determining factor in all affairs
Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs
وَإِذۡ أَخَذَ ٱللَّهُ مِیثَـٰقَ ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ لَتُبَیِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكۡتُمُونَهُۥ فَنَبَذُوهُ وَرَاۤءَ ظُهُورِهِمۡ وَٱشۡتَرَوۡا۟ بِهِۦ ثَمَنࣰا قَلِیلࣰاۖ فَبِئۡسَ مَا یَشۡتَرُونَ ١٨٧
God took a pledge from those who were given the Scripture- ‘Make it known to people; do not conceal it’- but they tossed the pledge over their shoulders, they bartered it for a small price: what a bad bargain they made
(And remember) when Allah took a Covenant from those who were given the Scripture to explain it to people and not hide it. But they threw it away behind their backs, and bought with it a little gain. And indeed worst is what they buy!
And recall what time Allah took a bond from those who were vouchsafed the Book: ye shall surely expound it to the people and ye shall hide it not; whereafter they cast it behind their backs, and bartered it for a small price. Vile is that wherewith they have bartered
And remember when God took a promise from the people of the Book to make its (truth) known to mankind, and not keep back any part of it, they set aside (the pledge), and sold it away for a little gain but how wretched the bargain that they made
And recall when Allah had taken a covenant from those to whom the knowledge of reality was given, “You must make it clear to the people and not hide it from them.” But they left their covenant behind and exchanged it for a small price. How wretched an exchange!
Allah made a covenant with those given the Book: ´You must make it clear to people and not conceal it.´ But they toss it in disdain behind their backs and sell it for a paltry price. What an evil sale they make!
When Allah made a covenant with those who were given the Book: ‘You shall explain it for the people, and you shall not conceal it,’ they cast it behind their backs and sold it for a paltry gain. How evil is what they buy
(Remember) when God took a covenant from those who were given the Book: "You shall make clear to the people (the whole truth of all that is in) the Book (including mention of the Last, promised Prophet), and not conceal it." But they paid no heed to it, flinging it behind their backs, and sold it for a trifling price (such as worldly advantage and position, status and renown). How evil a bargain they made
Recall the time when Allah took a covenant from those who were given the Scripture that, `You must explain (the teachings of) this (Scripture) to the people and not conceal it.' But they threw it away behind their backs, and accepted a paltry price for it. How evil is that which they have chosen
And when God took compact with those who had been given the Book: 'You shall make it clear unto the people, and not conceal it.' But they rejected it behind their backs and sold it for a small price -- how evil was that their selling
And (remember) when God took a commitment from those who were given the book, that you should make it known to people and you should not hide it. But they threw it behind their backs and traded it for a small price. What a miserable trade they made.
Recall that God took a covenant from the followers of the Scripture that they should not hide the truth and that they should spread it [Deuteronomy (4:2), (6:7-9). Unfortunately they broke their promise [up to the point that years after Moses they did not know that there was such book known as Torah (see II Kings, 22:8-13)] and traded their faith for a hand full of money. What a loss their deal was
And remember God took a covenant from the people of the Book, to make it known and clear to humanity, and not to hide it. But they threw it away behind their backs, and purchased with it some miserable gains, and terrible was the bargain they made
And as Allah took a pledge from those who were brought the Scripture: “Most surely you shall make it evident to mankind and not conceal it.” But they tossed it behind their backs and purchased, in exchange for it, a small price, so how miserable is what they purchase!
When God took the compact from those who have had the Book brought them that 'Ye shall of a surety manifest it unto men, and not hide it,' they cast it behind their backs, and bought therewith a little price,- but evil is what they buy
And remember when Allah took a covenant from the People given the Book(s) that, “You shall definitely preach it to the people and not hide it”; so they flung it behind their backs and gained an abject price for it; so what a wretched bargain it is
And when Allah took solemn pledge of those who were given the scripture that surely you will make it clear for the people and you will not hide it. But they cast it behind their backs and they bought with it a little price. How woeful is that which they buy.
And when God accepted the covenant of those to whom the book of the law was given, saying, ye shall surely publish it unto mankind, ye shall not hide it: Yet they threw it behind their backs, and sold it for a small price; but woful is the price for which they have sold it
When Allah took the covenant from those who have received the Scripture, (and said), "You shall of a surety manifest it unto men, and not hide it", they cast it behind their backs, and bought therewith a little gain, but evil is what they buy t
When Allah took a covenant with those to whom the Book was given, (saying): 'You shall make it clear to the people, and not conceal it. 'But they threw it behind their backs and they bought with it a little price. Evil was what they bought
Moreover, when God entered into a convenant with those to whom the Scriptures had been given, and said, "Ye shall surely make it known to mankind and not hide it," they cast it behind their backs, and sold it for a sorry price! But vile is that for which they have sold it
And (remember) when Allah took a covenant from those who were given Al-Kitab that: ‘you must make it evident to mankind and do not hide it’; then they threw it away behind their backs and purchased thereby a meagre sum. Then evil (it is) which they purchase
And when God took a solemn promise from those who were given the Book: You will make it manifest to humanity and keep it not back. Yet they repudiated it behind their backs and exchange it for a little price. And miserable will be what they buy!
[Remember that] Allah took a covenant from the people of the Book to make (the Word) obvious to humanity and not to hide it. They tossed it aside and exchanged it for a miserable gain. Vile was the bargain they made!
And remember Allah took a Covenant from the People of the Book, to make it known and clear to mankind, and not to hide it; but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made!
And recall when Allah took a covenant from those who were given the Book: ´You shall explain it to men and not hide it. Then they cast the Book behind their backs, and sold it away for a trivial gain. Evil indeed is their bargain
And when Allah took a covenant from those who were given the Book: You shall explain it to men and shall not hide it. But they cast it behind their backs and took a small price for it. So evil is that which they buy
And when Allah took a pledge from those who were given the book, "You shall make the (book) clear to mankind and you shall not hide it," they threw it behind their backs and purchased a small gain through it, so evil is that which they purchased.
And although Allah took a pledge from those who were given the Book that they would make it public and not hide it, they threw it behind their backs and traded it for a paltry gain. And evil was the trade.
And (remember) when Allah took a firm promise from those who were given the Book: ‘You shall communicate it clearly and plainly to the people and shall not hide (whatever is described in it),’ they cast this promise behind their backs and sold it for a paltry price. This is an extremely evil transaction on their part
And God took the covenant of those who were given the Scripture: "You will make it clear to the people and not conceal it." But they threw it behind their backs and purchased with it a cheap price. Miserable indeed is what they have purchased
And God took the covenant of those who were given the Book: "You will make it clear to the people and not conceal it." But they placed it behind their backs and purchased with it a cheap price. Miserable indeed is what they have purchased.
And God took the covenant of those who were given the Book: "You will make it clear to the people and not conceal it." But they placed it behind their backs and purchased with it a cheap price. Miserable indeed is what they have purchased.
And when God took/received those who were given The Book's promise/covenant, to clarify/show/explain it (E) to the people, and do not hide/conceal it, so they discarded/rejected it behind/beyond their backs and bought/volunteered with it a small price, so how bad (is) what they buy/volunteer
AND LO, God accepted a solemn pledge from those who were granted earlier revelation [when He bade them]: "Make it known unto mankind, and do not conceal it!" But they cast this [pledge] behind their backs, and bartered it away for a trifling gain: and how evil was their bargain
And as Allah took Compact with the ones to whom the Book was brought: "Indeed you shall definitely make it evident to mankind and not keep it back." Yet, they flung it off beyond their backs and traded it for a little price. Miserable then is that which they traded
And (remember) when Allah laid a charge on those who had received the Scripture (He said): Ye are to expound it to mankind and not to hide it. But they flung it behind their backs and bought thereby a little gain. Verily evil is that which they have gained thereby
When God made a covenant with the People of the Book saying, "Tell the people about it (Muhammad's prophesy) without hiding any part, therefrom, they threw it behind their backs and sold it for a very small price. What a miserable bargain
When Allah took a pledge from those who were given the Book: .You shall make it known to people, and you shall not conceal it,. they threw it away behind their backs, and acquired a small price for it. So, evil is what they acquire
Behold! Allâh took a covenant from the ‘People of the Scripture’ to make it clear to the people, not to conceal it. But they hurl it forcefully behind their backs and exchanged it for a small price. Therefore, evil is that which they have purchased.
And when Allah accepted a pledge from those who were given the scriptures, (He said), "You must definitely (expound the book and) let it be known fully to mankind; you must not hide it." But they tossed this (instruction) behind their backs. They traded it away for a paltry price. Evil is what they bargained
And (remember when) Allâh made a solemn covenant with those who had been given the Scripture to make it known to people, not to conceal it. But they hurl it forcefully behind their backs and exchanged it for a small price--what a dreadful deal!
For once did Allah make a covenant with Ahl AL-Kitab. They should make the Book genuinely known to everyone and not hide the least part of its text and its precepts. However they cast it behind their backs and exchanged the truth for the worthless vanity of the fleeting and ephemeral world. How evil and how ill indeed is the advantage they gained
Remember, Allah made a contract with those given the Book: “Proclaim it to the people and do not hide it.” So, they threw it behind themand sold it for a small sum of money. How evil was their bargaining!
˹Remember, O Prophet,˺ when Allah took the covenant of those who were given the Scripture to make it known to people and not hide it, yet they cast it behind their backs and traded it for a fleeting gain. What a miserable profit!
And when Allah took a promise from those given the book that you will explain it to the people and not hide it, then they threw it behind their backs and sold it for a small price, so bad is what they buy (with it).
And when God made a covenant with those to whom the Book was given He said: ‘Proclaim it to the people and suppress it not.‘ But they cast the Book over their backs and sold it for a paltry price. Evil was their bargain
GOD took a covenant from those who received the scripture: "You shall proclaim it to the people, and never conceal it." But they disregarded it behind their backs, and traded it away for a cheap price. What a miserable trade.
God made a covenant with those who were given the Book, to clearly show it to humanity and not hide it, but they turned their backs on the covenant and bartered it for a small price. What an evil bargain they made.
God made a covenant with those who were given the Book to clearly show it to humanity and not hide it, but they turned their backs on the covenant and bartered it for a small price. What an evil bargain they made.
And when Allah took a charter of those who were given the Book: “You shall demonstrate it to the people, and not mute it.” So they forsake it behind their backs, and purchase with it a little price. So, how wretched is what they were purchasing.
And (remember) when Allah took a pledge from those who were given the Book (saying) : ' You shall certainly make it known to people and you shall not hide it '. But they cast it behind their backs and took a small price for it , then, how bad is what they purchase
God has made a covenant with those who were granted revelations (when He bade them): “Make it known to mankind and do not conceal it.†But they cast it behind their backs and bartered it away for a trifling price. Evil is that which they have taken in exchange for it.
Allah took a Covenant from those who received the Scripture, "You shall convey the Message to people and never conceal it." But they flung it behind their backs, and traded it away for a little gain. What a miserable bargain
And when Allah made a covenant with those who were given the Book: You shall certainly make it known to men and you shall not hide it; but they cast it behind their backs and took a small price for it; so evil is that which they buy
And remember when ALLAH took a covenant from those who were given the Book, saying, `You shall expound it to the people and not hide it.' But they threw it away behind their backs, and bartered it for a paltry price. Evil is that which they purchased
[Remember] when God made the covenant with those who were given the Book, “You shall make it clear to the people, and not conceal it.” Then they cast it behind their backs and sold it for a paltry price. Evil indeed is their selling
And (remember) Allah took holy Promise from the People of the Book, to make it known and clear to Mankind, and not to hide it; But they threw it away behind their backs, and purchased with it some miserable gain! And false was the bargain that they made (by it)
God took a covenant from those given the Scripture: “You must make it known to people and not conceal it.” Yet they threw it away behind their backs, selling it for a trivial price. Evil is what they’ve purchased!
God received a pledge from those who were given the Scripture: 'You shall proclaim it to the people, and not conceal it.' But they disregarded it behind their backs, and exchanged it for a small price. What a miserable exchange they made
And [mention, O Muhammad], when Allah took a covenant from those who were given the Scripture, [saying], "You must make it clear to the people and not conceal it." But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased
And when God took a covenant from those who had been given the Book: 'You shall surely, definitely make it clear to mankind, and not conceal it.' Then they threw it behind their backs and exchanged it for a small price, and evil is what they buy.
And remember God took a covenant from the People of the Book, to make it known and clear to mankind, and not to hide it; but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made
And remember Allah took a covenant from the People of the Book, to make it known and clear to mankind, and not to hide it; but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made
لَا تَحۡسَبَنَّ ٱلَّذِینَ یَفۡرَحُونَ بِمَاۤ أَتَوا۟ وَّیُحِبُّونَ أَن یُحۡمَدُوا۟ بِمَا لَمۡ یَفۡعَلُوا۟ فَلَا تَحۡسَبَنَّهُم بِمَفَازَةࣲ مِّنَ ٱلۡعَذَابِۖ وَلَهُمۡ عَذَابٌ أَلِیمࣱ ١٨٨
Do not think [Prophet] that those who exult in what they have done and seek praise for things they have not done will escape the torment; agonizing torment awaits them
Those who rejoice for what they have done, and love that they are praised for what they have not done, should not think that they will escape from the punishment, but for them there is a painful punishment,
Bethink not thou that those who exult in that which they have brought and love to De praised for that which they have not done, - bethink not thou that they shall be in security from the torment! And theirs shall be a torment afflictive
Think not that those who exult at what they have done, and who love to be praised for what they have not done, shall escape the punishment, for grievous indeed will be their doom
Do not think highly of those who pride themselves with what they have done and love to be praised for what they haven’t done! And do not think they will escape the suffering! Severe suffering awaits them.
Those who exult in what they have done and love to be praised for what they have not done should not suppose that they have escaped the punishment. They will have a painful punishment.
Do not suppose those who exult in what they have done, and love to be praised for what they have not done —do not suppose them saved from punishment, and there is a painful punishment for them
Never suppose that those who rejoice in what they have thus contrived, and who love to be (famed and) praised for what they have not achieved (such as being devout and pious and defenders of God’s law) – never suppose that they have saved themselves from the punishment: for them is a painful punishment
You should not think - indeed you should not think that those who exult in what they have brought about, and love to be praised for what they have not done, are secure from punishment; rather a woeful punishment awaits them
Reckon not that those who rejoice in what they have brought, and love to be praised for what they have not done -- do not reckon them secure from chastisement; for them awaits a painful chastisement
Do not think that those who are happy with what they did (or achieved) and love to be praised for what they did not do, are safe from the punishment, and they will have a painful punishment.
Those who pretend that they are engaged in good deeds and like to be praised for what they have not done [refer to the above mentioned covenant] will not escape the punishment. . The fact is that a terrible punishment is waiting for them
Do not think that those who brag about what they have done, and love to be praised for what they have not done, will escape the penalty, for them is a terrible penalty indeed
Never thinksg of those who exult over what they have come up with and love to be praised for what they have not done—never thinksg of them as in a place safe from the punishment, for for them is a painful punishment.
Count not that those who rejoice in what they have produced, and love to be praised for what they have not done,- think not that they are in safety from woe,- for them is grievous woe
Do not ever think of those who rejoice for their deeds and wish to be praised without doing (good deeds) - do not ever think that they are safe from the punishment; and for them is a painful punishment
And do not think that those who exult in that which they give and they love to be praised for that which they have not done, do not think that they are at refuge from the punishment and for them there will be a painful punishment.
Think not that they who rejoice at what they have done, and expect to be praised for what they have not done; think not, O prophet, that they shall escape from punishment, for they shall suffer a painful punishment
Think not that those who rejoice in what they have given, and love to be praised for what they have not done, - think not that they are in safety from woe - for them is painful woe
Do not think that those who rejoice in what they have brought and love to be praised for what they have not done do not think they will be secure from the punishment. And for them there is a painful punishment
Suppose not that they who rejoice in what they have brought to pass, and love to be praised for what they have not done - suppose not they shall escape the chastisement. An afflictive chastisement doth await them
Do not think about those who rejoice about what they brought with (themselves) and they (also) love that they may be praised for that which they have not done — so regard them not as ‘rescued from the punishment’. And, for them, (is) a painful punishment
Assume not that those who are glad for what they brought and who love to be praised for what they accomplish not, assume not, then, that they will be kept safe from the punishment. And for them, a painful punishment.
Do not concentrate on those who exult in what they have brought about and love to be praised for what they have not done. Do not think that they can escape the penalty. For them is a dreadful penalty.
Think not that those who exult in what they have brought about, and love to be praised for what they have not done,- think not that they can escape the penalty. For them is a penalty grievous indeed.
Do not think that those who exult in their misdeeds and love to be praised for what indeed they have not done, do not think that they are secure from chastisement. A painful chastisement awaits them
Think not that those who exult in what they have done, and love to be praised for what they have not done -- think not them to be safe from the chastisement; and for them is a painful chastisement
Do not think that those who are happy for that which they have done and love to be praised for what they did not do, so do not think that they are in safety from the punishment when there is a painful punishment (waiting) for them.
Think not of them as safe from punishment who exult in what they have got done and love to be praised for what they have not done.And a painful punishment for them
Never regard those (as the emancipated ones) who rejoice over their crooked works and want to be praised for the deeds that they have never done. (Proclaimed for emphasis:) Never think that they are delivered from punishment; and for them is an awful torment
Do not think that those who are happy with what they have been given, and they love to be praised for what they did not do; do not think they are saved from the punishment. For them is a painful retribution
Do not think that those who are happy with what they have been given, and they love to be praised for what they did not do; do not think they are saved from the punishment. For them is a painful retribution.
Do not think that those who are happy with what they have been given, and they love to be praised for what they did not do; do not think they are saved from the punishment. For them is a painful retribution.
Do not think/suppose those who become happy/rejoiced with what they got/were given, and they love/like that they be thanked/praised with what they did not make/do, so do not think/suppose them with a winning/success/triumph from the torture, and for them (is) a painful torture
Think not that those who exult in what they have thus contrived, and who love to be praised for what they have not done - think not that they will escape suffering: for grievous suffering does await them [in the life to come]
Definitely do not reckon that the ones who exult with what they have come up with and love to be praised for what they have not performed, so definitely do not reckon them exempted (i.e., that they will have a place of safety, or triumph) from torment, and they will have a painful torment
Think not that those who exult in what they have given, and love to be praised for what they have not done - Think not, they are in safety from the doom. A painful doom is theirs
Do not think that those who are happy with their possessions and positions and those who love to be praised for what they themselves have not done can ever be saved from torment. For them there will be a painful punishment
Do not think of those who are delighted with what they did, and love to be praised for what they never did - do not think they are secure from the punishment. For them there is a painful punishment
Think not that those who express joy in what they have done, and love to be praised for what they themselves have not done, are safety from divine punishment. For lo! They will be subjected to an extremely painful punishment (in the ‘Hereafter’).
Do not think that, those who exult in what they were given, and love to be praised for what they haven´t done (are safe). Do not think that they are exempt from the torment. There exists a painful punishment for them
Do not think that those who express joy in what they have done and love to be praised for what they themselves have not done are safe from divine punishment. For lo! They will be subjected to a painful punishment.
Do not think, O Muhammad; that those who rejoice at their successful perversion of their own Scriptures from its original purity to what accords with their own desire, and love to be credited with theological virtues which they do not possess, that they shall escape torment!. They shall in fact be put to the torture
O Prophet, do not consider those who delight at what they have done and wish to be praised for what they failed to do; don’t think they’ve escaped the punishment; they shall have a painful punishment.
Do not let those who rejoice in their misdeeds and love to take credit for what they have not done think they will escape torment. They will suffer a painful punishment.
Don´t count those who rejoice in what they were given and love to be praised for what they did not do, don´t count that they will escape from the punishment, and a painful punishment awaits them.
Never think that those who rejoice in their misdeeds and wish to be praised for what they failed to do ― never think they will escape the torment; woeful torment awaits them
Those who boast about their works, and wish to be praised for something they have not really done, should not think that they can evade the retribution. They have incurred a painful retribution.
Do not think that those who rejoice over what they were given and who love to be praised for what they did not do - do not think that they will escape from punishment. They will have agonizing punishment.
Do not think that those who rejoice over what they were given and who love to be praised for what they did not do – do not think that they will escape from punishment. They will have agonizing punishment.
Do not consider those who rejoice by what they brought about, and they love to be praised with what they have not done, so do not consider them to have won away from the torment, and for them a painful torment.
Do not think those who rejoice in what they have done and love to be praised for what they have not done, so do not think that they would be safe from the punishment and they will have a painful torment
Do not think that those who exult in their deeds and love to be praised for what they have not done — do not think that they will escape punishment. A grievous suffering awaits them.
(And yet they exult in that!) Think not that those who boast about their works, and love to be praised for what they have not done -- Think not, they can escape chastisement. For them is an awful suffering
Do not think those who rejoice for what they have done and love that they should be praised for what they have not done-- so do by no means think them to be safe from the chastisement, and they shall have a painful chastisement
Think not that those who exult in what they have done, and love to be praised for what they have not done - think not that they are secure from punishment. They shall suffer a grievous chastisement
Do not suppose that those who exult in what they have brought about and love to be praised for what they have not done—do not suppose that they are delivered from the punishment; theirs is a painful punishment
Think not that those (people) who take (extreme) joy in what they have brought about, and love to be praised for what they have not done— Think not that they can escape the Penalty for them (such people) is a Penalty painful indeed
Don’t think that those who take pride in their deeds, and they love to be praised for what they haven’t done, will evade punishment. A severe punishment awaits them.
Do not think that those who rejoice in what they have done, and love to be praised for what they have not done—do not think they can evade the punishment. They will have a painful punishment
And never think that those who rejoice in what they have perpetrated and like to be praised for what they did not do - never think them [to be] in safety from the punishment, and for them is a painful punishment
Do not think that those who rejoice in what they have produced, and love to be praised for what they have not done, so definitely do not think they are in a place of security from the punishment, and for them is painful punishment.
Think not that those who exult in what they have brought about, and love to be praised for what they have not done,- think escape the penalty. For them is a penalty Grievous indeed
Think not that those who exult in what they have brought about, and love to be praised for what they have not done,- think escape the penalty. For them is a penalty Grievous indeed
وَلِلَّهِ مُلۡكُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۗ وَٱللَّهُ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرٌ ١٨٩
Control of the heavens and earth belongs to God; God has power over everything
to Allah belongs the dominion of the heavens and the earth, and Allah has power over every thing.
Allah's is the dominion of the heavens and the earth. and Allah is over everything Potent
For God's is the kingdom of the heavens and the earth, and God's is the power over all things
To Allah belongs the kingdom of the heavens and the earth (for every “thing” or “thingness” in this scope is formed with the forces and meanings pertaining to His Names). Allah is Qadir over all things.
The kingdom of the heavens and earth belongs to Allah. Allah has power over all things.
To Allah belongs the kingdom of the heavens and the earth, and Allah has power over all things
And God’s is the sovereignty (absolute ownership and dominion) of the heavens and the earth, and God has full power over everything
The sovereignty of the heavens and the earth belongs to Allah alone, and Allah is the Possessor of full power to do all that He will
To God belongs the Kingdom of the heavens and of the earth; and God is powerful over everything
The rule of the skies and the earth belongs to God, and God is capable of everything.
To God belongs the kingdom of the heavens and the earth and He is capable of doing whatever He desires
To God is the control of the heavens and the earth, and God has power over all things
And to Allah belongs the dominion of the heavens and the earth, and Allah is Powerful over everything.
God's is the kingdom of the heavens and the earth, and God is mighty over all
And for Allah only is the kingship of the heavens and the earth; and Allah is Able to do all things
And for Allah is the dominion of the heavens and of the earth and Allah has power over everything.
and unto God belongeth the kingdom of heaven and earth: God is almighty
Allah´s is the kingdom of the heavens and the earth, and Allah is Mighty over all things
To Allah belongs the Kingdom of the heavens and the earth. Allah has Power over all things
For the Kingdom of the Heavens and the Earth is God's, and God hath power over all things
And to Allah belongs the dominion of the heavens and the earth. And Allah is All-Capable over all things
To God belongs the dominion of the heavens and of the earth. And God is Powerful over everything.
To Allah belongs the dominion of Heaven and Earth. Allah has power over all things.
To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things.
To Allah belongs the dominion of the heavens and the earth; and Allah is All-Powerful. indeed been successful. The life of this world is merely an illusory enjoyment
And Allah’s is the kingdom of the heavens and the earth. And Allah is Possessor of power over all things
And the kingdom of the skies and the earth is Allah's and Allah has power over everything.
And to Allah belongs the absolute sovereignty over the heavens and the earth. And Allah can do anything
The sovereignty of all the heavens and the earth belongs to Allah alone and Allah has perfect control over everything. (So focus your attention on and trust in Him alone.
And to God is the sovereignty of heavens and Earth, and God is capable of all things
And to God is the sovereignty of the heavens and the earth, and God is capable of all things.
And to God is the sovereignty of the heavens and the earth, and God is capable of all things.
And to God (are) the skies'/space's and the earth's/Planet Earth's ownership/kingdom , and God (is) on every thing capable/able
AND UNTO GOD belongs the dominion over the heavens and the earth: and God has the power to will anything
And to Allah (belongs) the Kingdom of the heavens and the earth; and Allah is Ever-Determiner over everything
Unto Allah belongeth the Sovereignty of the heavens and the earth. Allah is Able to do all things
To God belongs all that is in the heavens and the earth and He has power over all things
To Allah belongs the Kingdom of the heavens and the earth. Allah is powerful to do every thing
Unto Allâh belongs the (Absolute) Sovereignty of the heavens and of the earth. Allâh is capable of doing whatever He wills.
To Allah belongs the kingdom of the heavens and the earth. Allah has power over all things
Unto Allâh belongs the (Absolute) Sovereignty of the heavens and earth. And Allâh is Most Capable of doing whatsoever He desires.
To Allah belongs the Absolute Sovereignty of the realms of the Heavens and the Earth. Allah is Qadirun over all things
Control of the Heavens and the Earth belong to Allah. Allah has power over all things
To Allah ˹alone˺ belongs the kingdom of the heavens and the earth. And Allah is Most Capable of everything.
And to Allah belongs the kingdom of the heavens and the earth and Allah is able to do anything.
God has sovereignty over the heavens and the earth. And God has power over all things
To GOD belongs the sovereignty of the heavens and the earth. GOD is Omnipotent.
To God belongs the kingdom of the heavens and the earth. God has power over all things.
To God belongs the kingdom of the heavens and the Earth. God has power over all things.
And for Allah the sovereignty of the skies and the earth. And Allah is over everything competent.
And to Allah belongs the Sovereignty of the heavens and the earth, and Allah is All-Powerful over all things
To God belongs the dominion of the heavens and the earth; and He has power over all things.
To Allah belongs the Dominion of the heavens and the earth. He has Power over all things and events
And Allah's is the kingdom of the heavens and the earth, and Allah has power over all things
And to ALLAH belongs the Kingdom of the heavens and the earth; and ALLAH has the power over all things
Unto God belongs sovereignty over the heavens and the earth, and God is Powerful over all things
And to Allah belongs the dominion of the heavens and the earth; And Allah has power over all things
To God belongs the sovereignty of the heavens and the earth. God has power over all things.
To God belongs the sovereignty of the heavens and the earth. God has power over all things
And to Allah belongs the dominion of the heavens and the earth, and Allah is over all things competent
And God's is the kingdom of the heavens and the earth, and God is powerful over everything.
To God belongeth the dominion of the heavens and the earth; and God hath power over all things
To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things
20
Ultimate Triumph of Faithful
إِنَّ فِی خَلۡقِ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّیۡلِ وَٱلنَّهَارِ لَءَایَـٰتࣲ لِّأُو۟لِی ٱلۡأَلۡبَـٰبِ ١٩٠
There truly are signs in the creation of the heavens and earth, and in the alternation of night and day, for those with understanding
Surely! In the creation of the heavens and the earth, and in the alternation of night and day, surely there are signs for people of understanding.
Verily in the creation of the heavens and the earth and in the alter nation of the night and the day are signs Unto the men of understanding
In the creation of the heavens and the earth, the alternation of night and day, are signs for the wise
Indeed, there are signs in the creation of the heavens (from the perceivable realms to the quantal dimension) and the earth (all realms that are perceived as matter), and the transformation of the night and the day (why and how the night and day is formed and their periods, etc.) for those who have reached the essence of reality (ulul albab).
In the creation of the heavens and the earth, and the alternation of night and day, there are Signs for people with intelligence:
Indeed in the creation of the heavens and the earth and the alternation of night and day, there are signs for those who possess intellects
Surely in the creation of the heavens and the earth and the alternation of night and day (with their periods shortening and lengthening) there are signs (manifesting the truth) for the people of discernment
Surely, in the creation of the heavens and the earth and (in) the alternation of the night and the day there are many signs for people of pure and clear understanding
Surely in the creation of the heavens and earth and in the alternation of night and day there are signs for men possessed of mind
In the creation of the skies and the earth and the alternation (or the difference) of night and day, there are signs for people of understanding,
Indeed in the creation of the heavens and the earth and the alteration of night and day there are many thought provoking issues for those who use their brains
Behold, in the creation of the heavens and the earth, and the alternation of night and day, there are indeed signs for people of understanding
Most surely, in the creation of the heavens and the earth and in the alternation of night and day are signs for people of understanding:
Verily, in the creation of the heavens and the earth, and in the succession of night and day, are signs to those possessed of minds
Undoubtedly in the creation of the heavens and the earth and the alternation of night and day are signs for the intelligent
Truly in the creation of the heavens and of the earth and in the alternation of the night and of the day are surely signs for people of the heart.
Now in the creation of heaven and earth, and the vicissitude of night and day, are signs unto those who are indued with understanding
Verily, in the creation of the heavens and the earth, and in the succession of night and day, are signs for those who possess understanding
Surely, in the creation of the heavens and the earth, and in the alternation of night and day, there are signs for those with minds
Verily, in the creation of the Heavens and of the Earth, and in the succession of the night and of the day, are signs for men of understanding heart
Verily! In the creation of the heavens and the earth, and in the alteration of night and day, (there are) indeed signs for people of understanding
Truly, in the creation of the heavens and of the earth and the alteration of nighttime and daytime there are signs for those imbued with intuition,
Surely, in the creation of the skies and Earth, in the alternation of night and day, signs are there for people of understanding.
Behold! In the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,-
Surely in the creation of the heavens and the earth, and in the alternation of night and day, there are signs for men of understanding
In the creation of the heavens and the earth and the alternation of the night and the day, there are surely signs for men of understanding
In the creation of the skies (heavenly bodies) and the earth and the alternation of the night and the day, certainly there are signs for men of understanding,
Indeed! In the creation of the heavens and the earth and the distinction between the night and the day there are signs for those endowed with insight.
Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, there are signs (of Allah’s absolute authority) for those who possess constructive wisdom
In the creation of heavens and Earth, and the difference between night and day, are signs for those with understanding
In the creation of the heavens and the earth, and the difference between the night and the day, are signs for those who possess intelligence.
In the creation of the heavens and the earth, and the difference between the night and the day, are signs for those who possess intelligence.
That in the skies'/space's and the earth's/Planet Earth's creation, and the night's and the daytime's (are) difference, signs/evidences (E) to (those) of the pure minds/hearts
Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight
Surely in the creation of the heavens and the earth and in the alternation of (Or: differences) the night and the daytime there are signs indeed for ones endowed with intellects
Lo! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His Sovereignty) for men of understanding
The creation of the heavens and the earth and the alternation of the day and the night are evidence (of the existence of God) for people of reason
Surely, in the creation of the heavens and the earth, and in the alternation of night and day, there are signs for the people of wisdom
Indeed, in the creation of the heavens and earth, in the alternation of the night and day, are signs (of Allâh’s power & glory) for those who possess high self- awareness.
Of course, the creation of the heavens and the earth, as well as the (contrast and) alternation between the night and the day offer (many) signs for those with intellect
Indeed, in the creation of the heavens and the earth: in the alternation of the night and day: are signs (of Allâh’s power & glory) for those who have high intelligence and great illumination.
Indeed, the creation of the Heavens and the Earth, and the variation in duration and the constant alternation and succession symbolic of the night and the day are signs with prodigies emblematic of Omnipotence and Authority sensed by those who reflect
In the creation of the Heavens and the Earth and the cycle of night and day, there are signs for smart people,
Indeed, in the creation of the heavens and the earth and the alternation of the day and night there are signs for people of reason.
In the creation of the heavens and the earth and the alteration of night and day are indeed signs for those with understanding.
In the creation of the heavens and the earth, and in the alternation of night and day, surely there are signs for those that are of good sense possessed
In the creation of the heavens and the earth, and the alternation of night and day, there are signs for those who possess intelligence.
The creation of the heavens and the earth and the sequence of night and day are signs to those who are endowed with insight.
The creation of the heavens and the Earth and the sequence of night and day are signs to those who are endowed with insight.
Surely in the creation of the skies and the earth, and in the difference of the night and the day, are verses for the possessors of the minds.
Verily in the creation of the heavens and the earth and the alternation of the night and the day, there are signs for the possessors of intellects
In the creation of the heavens and the earth, and in the succession of night and day, there are indeed signs for men endowed with insight,
In the creation of the heavens and the earth, and in the alternation of night and day, there are signs for men and women of understanding
Most surely in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men who understand
In the creation of the heavens and the earth and in the alternation of the night and the day there are indeed Signs for men of understanding.
Truly in the creation of the heavens and the earth and the variation of the night and the day are signs for the possessors of intellect
Truly, in the creation of the heavens and the earth, and in the alternation of the night and the day— There are indeed Signs for men of understanding
In the creation of the heavens and the earth, and the cycle of night and day, there are signs for those with discernment.
In the creation of the heavens and the earth, and in the alternation of night and day, are signs for people of understanding
Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding
Indeed, in the creation of the heavens and the earth, and in the alternation of the night and the day, are surely signs for possessors of understanding;
Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,
Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,
ٱلَّذِینَ یَذۡكُرُونَ ٱللَّهَ قِیَـٰمࣰا وَقُعُودࣰا وَعَلَىٰ جُنُوبِهِمۡ وَیَتَفَكَّرُونَ فِی خَلۡقِ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَـٰذَا بَـٰطِلࣰا سُبۡحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ ١٩١
who remember God standing, sitting, and lying down, who reflect on the creation of the heavens and earth: ‘Our Lord! You have not created all this without purpose- You are far above that!- so protect us from the torment of the Fire
Those who remember Allah while standing, sitting, and lying on their sides, and they think deeply on the creation of the heavens and the earth, (say): “Our Lord! You have not created all this without purpose. Glory is to you (Allah)! Save us from the punishment of the fire.
Who remember- Allah Standing and sitting and lying on their sides, and reflect on the creation of the heavens and the earth: our Lord Thou createdest not all this in vain. Hallowed be Thou! Save us, Thou, from the torment of the Fire
Those who honour God in meditation, standing or sitting or lying on their sides, who reflect and contemplate on the creation of the heavens and the earth, (and say) "Not in vain have You made them. All praise be to You, O Lord, preserve us from the torment of Hell
They (those who have attained the essence of the reality) remember Allah while standing or sitting or (lying) on their sides and they contemplate the creation of the heavens and the earth (depending on the day, the universe and its depths, or in terms of the brain, the place of the body and its attributes) and say, “Our Rabb, You have not created these things for nothing! You are Subhan (free from creating meaningless things; you are in a state of creating anew at every instant)! Protect us from burning (remorse for not being able to duly evaluate your manifestations).”
those who remember Allah, standing, sitting and lying on their sides, and reflect on the creation of the heavens and the earth: ´Our Lord, You have not created this for nothing. Glory be to You! So safeguard us from the punishment of the Fire.
Those who remember Allah standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth [and say], ‘Our Lord, You have not created this in vain! Immaculate are You! Save us from the punishment of the Fire
They remember and mention God (with their tongues and hearts), standing and sitting and lying down on their sides (whether during the Prayer or not), and reflect on the creation of the heavens and the earth. (Having grasped the purpose of their creation and the meaning they contain, they conclude and say): "Our Lord, You have not created this (the universe) without meaning and purpose. All-Glorified You are (in that You are absolutely above doing anything meaningless and purposeless), so save us from (having wrong conceptions of Your acts and acting against Your purpose for creation, and so deserving) the punishment of the Fire
These are the persons who remember Allah standing, and sitting and (lying) on their sides and reflect upon the creation of the heavens and the earth (and say,) `Our Lord! You have not created (all) this in vain. Glory be to You, save us from the punishment of the Fire
who remember God, standing and sitting and on their sides, and reflect upon the creation of the heavens and the earth: 'Our Lord, Thou hast not created this for vanity. Glory be to Thee! Guard us against the chastisement of the Fire
those who remember God standing up and sitting down and (lying) on their sides and think about the creation of the skies and the earth (saying:) “Our Lord, you did not create this for nothing, glory to You, so protect us from the punishment of fire.”
[At awe with cosmos,] They talk to God standing, sitting and lying down and say: “Lord, you have not created this awesome universe in vain; praise the Lord. May you save us from the torment of the Hellfire.”
The people who glorify God by praising Him, standing, sitting, and lying on their sides, and contemplate the creation in the heavens and the earth, with the thought, “Our Lord, not without purpose have You created all this, glory be to You, and give us salvation from the penalty of the fire
those who remember Allah while standing and sitting and on their sides, and reflect upon the creation of the heavens and the earth: “Our Lord, You did not create this in vain. Highly Exalted are You, so protect us from the punishment of the Fire.
who remember God standing and sitting or lying on their sides, and reflect on the creation of the heavens and the earth. 'O Lord! thou hast not created this in vain. We celebrate Thy praise; then keep us from the torment of the fire
Those who remember Allah while standing, and sitting, and reclining on their sides, and ponder about the creation of the heavens and the earth; “O our Lord! You have not created this without purpose; Purity is to You, therefore save us from the punishment of fire.”
Those who remember Allah standing and sitting and on their sides and they reflect on the creation of the heavens and of the earth [and they say], "O our Lord! You have not created all this in vain. Glory be unto you so protect us from the punishment of the fire.
who remember God standing, and sitting, and lying on their sides; and meditate on the creation of heaven and earth, saying, O Lord, thou hast not created this in vain; far be it from thee: Therefore deliver us from the torment of hell fire
Such as remember Allah standing and sitting or reclining, and reflect on the creation of the heavens and the earth, (and say) "O Lord! Thou hast not created this in vain. Glory be to Thee; preserve us from the torment of the fire
Those who remember Allah when standing, sitting, and on their sides, and contemplate upon the creation of the heavens and the earth (saying:) 'Lord, You have not created these in falsehood. Exaltations to You! Guard us against the punishment of the Fire
Who standing, and sitting, and reclining, bear God in mind, and muse on the creation of the Heavens and of the Earth. "O our Lord!" say they, "thou hast not created this in vain. No. Glory be to Thee! Keep us, then, from the torment of the fire
Those who transmit (the Message of) Allah, standing, sitting and (lying down) on their sides and ponder in the creation of the heavens and the earth, (saying): “Our Nourisher-Sustainer! You have not created (all) this without purpose, glory to You! So save us from the torment of Fire
those who remember God while upright and sitting and on their sides and they reflect on the creation of the heavens and the earth: Our Lord! Thou hadst not created this in vain. Glory be to Thee! Then, protect us from the punishment of the fire.
[They are] people who celebrate Allah, whether standing, sitting, or lying on their sides. [They] think about the creation of the skies and the earth: “Our Lord, You have not created this for nothing. Glory to You! Grant us salvation from the penalty of the fire.
Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): "Our Lord! Not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the Chastisement of the Fire."
those who remember Allah while standing, sitting or (reclining) on their backs, and reflect in the creation of the heavens and the earth, (saying): ´Our Lord! You have not created this in vain. Glory to You! Save us, then, from the chastisement of the Fire
Those who remember Allah standing and sitting and (lying) on their sides, and reflect on the creation of the heavens and the earth: Our Lord, Thou has not created this in Vain! Glory be to Thee! Save us from the chastisement of the Fire
who remember Allah, standing and sitting and lying on their sides and reflect on the creation of the skies and the earth, " O our Fosterer ! You have not created this in vain. You are Glorified ( above all ) so save us from the punishment of the fire.
Thoseh, who remember Allah while standing, sitting and lying down. And, pondering over creation of the heavens and the earth, they say, "Our Lord! You haven't created this in vain. Glorious are you. Save us from punishment of the Fire."
These are the people who, remembering Allah, remain standing (as the epitome of submissiveness), sitting (as reverence incarnate), and (also keep) changing sides (in discomfort of love) and meditate on (the manifest lustre of His Eminence and Beauty at work in) the creation of the heavens and the earth. (Then, acquainted with the pleasure of His gnosis, they call out spontaneously:) ‘O our Lord, You have not created (all) this without any rationale and strategy. You are (impeccably) Pure (of all shortcomings and obligations). So protect us from the torment of Hell
Those who remember God while standing, and sitting, and on their sides, and they ponder in the creation of the heavens and the Earth: "Our Lord you did not create this without purpose, be You glorified, spare us the retribution of the Fire!"
Those who remember God while standing, and sitting, and on their sides, and they ponder over the creation of the heavens and the earth: "Our Lord you have not created this without purpose, glory to You, spare us the retribution of the Fire!"
Those who remember God while standing, and sitting, and on their sides, and they ponder over the creation of the heavens and the earth: "Our Lord you have not created this without purpose, glory to You, spare us the retribution of the Fire!"
Those who mention/remember God standing , and sitting, and on their sides, and they think in the skies'/space's and the earth's/Planet Earth's creation, "Our Lord, you have not created that wastefully ,your praise/glory, so protect us (from)/make us avoid the fire's torture."
[and] who remember God when they stand, and when they sit, and when they lie down to sleep, and [thus] reflect on the creation of the heavens and the earth: "O our Sustainer! Thou hast not created [aught of] this without meaning and purpose. Limitless art Thou in Thy glory! Keep us safe, then, from suffering through fire
The ones who remember Allah, upright and seated and on their sides, and meditate upon the creation of the heavens and the earth: "Our Lord, in no way have You created this untruthfully. All Extolment be to You! So protect us from the torment of the Fire
Such as remember Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! Thou createdst not this in vain. Glory be to Thee! Preserve us from the doom of Fire
It is these who commemorate God while standing, sitting, or resting on their sides and who think about the creation of the heavens and the earth and say, "Lord, you have not created all this without reason. Glory be to you. Lord, save us from the torment of the fire"
who remember Allah standing and sitting, and (lying) on their sides, and ponder on the creation of the heavens and the earth (and say) .Our Lord, You have not created all this in vain. We proclaim Your purity. So, save us from the punishment of Fire
Those who celebrate the praise of Allâh and declare His indefinite glory, while standing or sitting or lying on their sides, and contemplate the creation of the heavens and earth, (say): "Our Lord, You created not this (‘world’) in vain. Exalted are You. Guard us against the punishment of the Fire.
Those who remember Allah (at all times) _ standing up, sitting down, and lying on their side, and those who ponder over the creation of the heaven and the earth (conclude), "Our Lord, You did not create (all) this in vain (and to no avail). Exalted are You! Shield us from the fire (of hell)."
As for those who celebrate the praise of Allâh and declare His glory while standing or sitting or lying on their sides, they contemplate the creation of the heavens and earth, (saying): "Our Lord, You did not create this (world) in vain. Exalted Are You. Guard us against the punishment of the Fire.
They think of Allah with reverent feeling, standing, sitting and lying on their sides and ponder and meditate the infinite creation of the Heavens and the Earth. They interpret their thoughts in words of an invocatory prayer: "O Allah, our Creator, the One and only Ilah they say, You did not bring all this into being and caused it to exist to no effect or purpose. Glory be to You and extolled are Your glorious attributes. We beseech You to ensure us immunity from the torment of the Fire"
who remember Allah standing, sitting and lying down, and think about the creation of the Heavens and the Earth, prayerfully saying, “Our Lord, You haven’t created this in vain, Glory be to You! Save us from the punishment of the Fire.
˹They are˺ those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth ˹and pray˺, “Our Lord! You have not created ˹all of˺ this without purpose. Glory be to You! Protect us from the torment of the Fire.
Those who remember Allah standing, sitting and on their sides and reflect about the creation of the heavens and the earth: Our Lord, you have not created this without purpose, glory be to You, so guard us from the punishment of the fire.
those that remember God when standing, sitting, and lying down, and reflect on the creation of the heavens and the earth, saying: ‘Lord, You have not created this in vain. Glory be to You! Save us from the torment of the Fire
They remember GOD while standing, sitting, and on their sides, and they reflect upon the creation of the heavens and the earth: "Our Lord, You did not create all this in vain. Be You glorified. Save us from the retribution of Hell.
They are those who remember God while standing and sitting and lying on their sides, and consider the creation of the heavens and the earth, saying "Our Lord, you have not created this aimlessly. May You be exalted in your glory! So protect us from the punishment of Hell.
They are those who remember God while standing and sitting and lying on their sides and consider the creation of the heavens and the Earth, saying, “Our Lord, you have not created this aimlessly. May You be exalted in your glory! So protect us from the punishment of Hell.
Those who remember Allah while standing, and sitting, and on their sides; and they think in the creation of the skies and the earth: “Our Lord, You did not create this in an invalid, glorified are You, so protect us from the Fire Torment.”
Those who remember Allah while standing, sitting and lying on their sides, and mediate on the creation of the heavens and the earth, (seriously saying) ' Our Lord! You have not created (all) this in vain! Glory be to you! Save us then from the torment of the Fire '
who remember God when they stand, sit and lie down, and reflect on the creation of the heavens and the earth: “Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire.
Men and women of understanding keep learning how Allah's Laws are operational in the Universe. While standing, sitting and on their sides, whatever state they are in, they observe and reflect upon the wonders of Allah's creation in the heavens and the earth, in the Highs and the Lows. They exclaim, "Our Lord! You did not create all this in vain, be You glorified! Save us from the retribution of the Fire." As the humans harness the Universal Laws, coupled with adopting the Divine Value System, they shall move away from hell and get closer to establishing a Paradise on earth (45:13-14)
Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire
Those who remember ALLAH standing, sitting, and lying on their sides, and ponder over the creation of the heavens and the earth; and say, `Our Lord, thou hast not created this universe in vain. Holy art Thou; save us then from the punishment of the Fire
who remember God standing, sitting, and lying upon their sides, and reflect upon the creation of the heavens and the earth, “Our Lord, Thou hast not created this in vain. Glory be to Thee! Shield us from the punishment of the Fire
Men who remember (celebrate) the Praises of Allah, standing, sitting and lying down on their sides and contemplate the (wonders of) creation in the heaven and the earth, (with the prayer): "Our Lord! Not for nothing have You created (all) this! Glory to You! Give us relief from the Penalty of the Fire
Those who remember God while standing, sitting, or on their sides, and reflect upon the creation of the heavens and the earth: “Our Lord, You didn’t create all this in vain. Glory be to You. Protect us from the torment of the Fire.”
Those who remember God while standing, and sitting, and on their sides; and they reflect upon the creation of the heavens and the earth: 'Our Lord, You did not create this in vain, glory to You, so protect us from the punishment of the Fire.'
Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire
Those who remember God standing and sitting and on their sides, and think concerning the creation of the heavens and the earth. 'Our Lord! You have not created this in vain. Glory be to you; So guard us from the punishment of the fire.
Men who celebrate the praises of God, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire
Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire
رَبَّنَاۤ إِنَّكَ مَن تُدۡخِلِ ٱلنَّارَ فَقَدۡ أَخۡزَیۡتَهُۥۖ وَمَا لِلظَّـٰلِمِینَ مِنۡ أَنصَارࣲ ١٩٢
Our Lord! You will truly humiliate those You commit to the Fire. The evildoers have no one to help them
Our Lord! Surely, those whom You admit to the fire, indeed You have disgraced them, and there will be no helpers for the wrongdoers
Our Lord verily whomsoever Thou makest to enter into the Fire, him Thou hast surely humiliated and for the wrong-doers there shall be no helpers
Whoever, O Lord, should be cast into Hell shall be verily disgraced; and the sinners shall have none to help (or save) them
“Our Rabb, whoever You admit into fire, You have abased. No one can help (save) those who do wrong to themselves!”
Our Lord, those You cast into the Fire, You have indeed disgraced. The wrongdoers will have no helpers.
Our Lord, whoever that You make enter the Fire will surely have been disgraced by You, and the wrongdoers will have no helpers
"Our Lord! Whomever You admit into the Fire, indeed You have brought him to disgrace. (Having concealed or rejected God’s signs in the heavens and on the earth and so denied God or fallen into associating partners with Him,) the wrongdoers will have no helpers (against the Fire)
`Our Lord! whomsoever You cause to enter the Fire, You have truly disgraced him, and there will be none to help these unjust
Our Lord, whomsoever Thou admittest into the Fire, Thou wilt have abased; and the evildoers shall have no helpers
Our Lord, indeed You have humiliated anyone whom You admit into the fire, and there are no helpers for the wrongdoers.
“Lord, you surely have humiliated the one whom you cast into the Hellfire; indeed those who have been unjust to their soul have no one to help them.”
“Our Lord, any whom You admit to the fire, truly You cover with shame, and never will wrongdoers find any helpers
Our Lord, whomever You enter into the Fire, then You have truly disgraced him, for the unjust ones have no supporters.
Lord! verily, whomsoever Thou hast made to enter the fire, Thou hast disgraced him; and the unjust shall have none to help them
“O our Lord! You have indeed given disgrace to whomever You put in the fire (of hell); and the unjust do not have any supporters.”
O our Lord! Truly anyone you cause to enter the fire, then indeed You have covered him with ignominy and for those who wrong their own souls, there will be no helpers.
O Lord, surely whom thou shalt throw into the fire, thou wilt also cover with shame: Nor shall the ungodly have any to help them
"Our Lord! Verily, whomsoever Thou hast made to enter the fire, him, indeed, Thou hast disgraced; and for the wrongdoers there are no helpers
Our Lord, whomsoever You admit into the Fire, You will have abased, and the harmdoers shall have no helpers
O our Lord! surely thou wilt put him to shame whom thou shalt cause to enter into the Fire, and the wrong-doers shall have none to help them
Our Nourisher-Sustainer! Verily You! Whom You admit to the Fire, so indeed You have disgraced him. And there is not (available) for the transgressors (any one) out of the helpers
Our Lord! Whomever Thou hast caused to enter the fire, surely, Thou hadst covered him with shame and there will not be for the ones who are unjust any helpers.
“Our Lord, any whom You do admit to the fire, You will certainly cover with shame, and never will the sinners find any helpers.”
Our Lord! any whom Thou dost admit to the Fire, truly Thou coverest with shame, and never will wrong-doers find any helpers!
Our Lord! Whomever You cause to enter the Fire, him You indeed bring to disgrace, and there will be none to succour the wrong-doers
Our Lord, whomsoever Thou makest enter the Fire, him Thou indeed bringest to disgrace. And there will be no helpers for the wrongdoers
Our Fosterer ! whomever You make to enter the fire, You have certainly disgraced him, and for those who are unjust there will be no helpers.
"Our Lord! You have indeed disgraced the one, whom You have put into the Fire. And, there is none to help those who do wrong."
O our Lord! Indeed, whomever You admit to Hell, You have surely humiliated him, and the wrongdoers do not have any supporters
"Our Lord, whoever You admit to the Fire has been disgraced. The wicked will have no supporters."
"Our Lord, whoever You admit to the Fire has been disgraced. The wicked will have no supporters."
Our Lord, whoever You admit to the Fire has been disgraced. The wicked will have no supporters.
Our Lord, that you whom you make to enter the fire, so you had shamed/scandalized/disgraced him, and (there are) none to the unjust/oppressors from victoriors/saviors/supporters
"O our Sustainer! Whomsoever Thou shalt commit to the fire, him, verily, wilt Thou have brought to disgrace [in this world]; and such evildoers will have none to succour them
Our Lord, surely whoever You cause to enter the Fire, him then You have readily disgraced; and in no way will the unjust have any ready vindicators
Our Lord! Whom Thou causest to enter the Fire: him indeed Thou hast confounded. For evil-doers there will be no helpers
Those whom You submit to the fire are certainly disgraced. There is no helper for the unjust
Our Lord, whomsoever You admit into the Fire, he is disgraced by You indeed, and for the unjust there are no supporters
Our Lord, indeed the one whom You cause him to enter the Fire, You have disgraced him. There will be none to offer help for those who are grossly unfair and morally wrong.
"Our Lord, You would certainly humiliate those whom You commit to the fire. Never will the wrong doers find any help!"
Our Lord! surely whoever You commit to the Fire, You have disgraced him. And there will be no helpers for those who have voluntarily and consciously abandoned the Knowledge of the Truth in favour of their own whims.
"O Allah, our Creator, indeed, he whom You destine to the abode in the Fire of Hell, You will have vested with the insignia of shame, and no help shall be afforded the wrongful"
Our Lord, anyone You assign to the Fire is humiliated; the evildoers shall have no helpers.
Our Lord! Indeed, those You commit to the Fire will be ˹completely˺ disgraced! And the wrongdoers will have no helpers.
Our Lord, whoever you enter into the fire You have humiliated, and there is no helper for the wrongdoers.
Lord, those whom You will cast into the Fire You will disgrace: none will help the wrongdoers
"Our Lord, whomever You commit to Hell are the ones You have forsaken. Such transgressors have no helpers.
Our Lord, You humiliate those You condemn to Hell. There is no help for the unjust.
Our Lord, You humiliate those You condemn to Hell. There is no help for the unjust.
“Our Lord, surely whomever You enter him the Fire, so already You have disgraced him. And none for the oppressors from the supporters.”
Our Lord! anyone You cause to enter the (Hell) Fire, surely You have put him to disgrace; and the unjust will have no helpers
“Our Lord, him whom You shall commit to the fire, You will have condemned to disgrace. The evildoers shall have none to help them.
Reflecting on the Universe and upon their own role on the Planet, such people work for the betterment of humanity (13:17). They say, "Our Lord, whomever You commit to Hell, are the ones You have forsaken because they had forsaken You (59:19). For those who displace reflection with conjecture there are no helpers."
Our Lord! surely whomsoever Thou makest enter the fire, him Thou hast indeed brought to disgrace, and there shall be no helpers for the unjust
`Our Lord, whomsoever THOU causest to enter the Fire, him THOU hast surely disgraced. And the wrongdoers shall have no helpers
Our Lord! Whomsoever Thou makest to enter into the Fire, Thou hast surely disgraced him. And the wrongdoers shall have no helpers
"Our Lord! Any whom You do admit to the Fire, truly You cover (them) with shame, and never will wrongdoers find any helpers
“Our Lord, indeed, whomever You admit to the Fire, You’ve utterly disgraced. The wrongdoers have no helpers.”
'Our Lord, whomever You commit to the Fire, You have disgraced. The wrongdoers will have no helpers.'
Our Lord, indeed whoever You admit to the Fire - You have disgraced him, and for the wrongdoers there are no helpers
Our Lord! Indeed, whomever You have made to enter the fire, then surely you have disgraced him; and for the wrongdoers there are no helpers.
"Our Lord! any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers
"Our Lord! any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers
رَّبَّنَاۤ إِنَّنَا سَمِعۡنَا مُنَادِیࣰا یُنَادِی لِلۡإِیمَـٰنِ أَنۡ ءَامِنُوا۟ بِرَبِّكُمۡ فَءَامَنَّاۚ رَبَّنَا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَكَفِّرۡ عَنَّا سَیِّءَاتِنَا وَتَوَفَّنَا مَعَ ٱلۡأَبۡرَارِ ١٩٣
Our Lord! We have heard someone calling us to faith- “ Believe in your Lord”- and we have believed. Our Lord! Forgive us our sins, wipe out our bad deeds, and grant that we join the righteous when we die
Our Lord! Surely, we have heard the call of one (Muhammad) calling to faith (saying): ‘Believe in your Lord,’ so we have believed. Our Lord! Forgive us our sins, remove from us our evil deeds, and make us die with the truly righteous.
Our Lord verily we heard a caller calling to belief: believe in your Lord, wherefore we have come to believe. Our Lord forgive us our sins, and expiate from us our misdeeds, and let us die along with the pious
We have heard, O our Lord, the crier call inviting us to faith (and announcing): 'Believe in your Lord.' O our Lord, to faith we have come, so forgive our trespasses, deliver us from sin, and grant us (the glory of) death with the just
“Our Rabb, we have indeed heard the one who said, ‘Believe in your Rabb who has formed your essence with His Names’ and we have believed him instantly. Our Rabb, forgive us our faults, erase our mistakes, let us come to You with Your servants who have united with You.”
Our Lord, we heard a caller calling us to iman: "Have iman in your Lord!" and we had iman. Our Lord, forgive us our wrong actions, erase our bad actions from us and take us back to You with those who are truly good.
Our Lord, we have indeed heard a summoner calling to faith, declaring, ‘‘Have faith in your Lord!’’ So we believed. Our Lord, forgive us our sins and absolve us of our misdeeds, and make us die with the pious
"Our Lord! Indeed We have heard a caller calling to faith, saying: ‘Believe in your Lord!’, so we did believe. Our Lord, forgive us, then, our sins, and blot out from us our evil deeds, and take us to You in death in the company of the truly godly and virtuous
`Our Lord! certainly, we heard a crier calling to the Faith, saying, "Believe in your Lord," and we have believed. Our Lord! protect us against our sins and rid us of our evils and cause us to die (and after death count us) with the virtuous
Our Lord, we have heard a caller calling us to belief, saying, "Believe you in your Lord!" And we believe. Our Lord, forgive Thou us our sins and acquit us of our evil deeds, and take us to Thee with the pious
Our Lord, we heard a caller call for the belief (saying:) “Believe in your Lord,” so we believed. Our Lord, forgive us our sins and remove our bad deeds from us, and make us die with the good ones.
“Lord, we heard someone inviting us to choose the faith. We accepted his invitation. Now; kindly forgive our sins, cover our wrong deeds and include us among the righteous people.”
“Our Lord, we have heard the call of one calling to faith saying, ‘Believe in the Lord,’ and we have believed. Our Lord, forgive us our sins, and remove from us our sins, and take our souls to You and in the company of the righteous
Our Lord, we have indeed heard a caller calling to the faith: ‘Attain faith in your Lord,' so we have attained faith. So, Our Lord, forgive us our misdeeds and remit our evil deeds and take us at death with the virtuous.
'Lord! verily, we heard a crier calling to the faith, "Believe in your Lord," and we did believe. Lord! forgive us our sins and cover our offences, and let us die with the righteous
“O our Lord! We have heard a proclaimer calling towards faith, (saying) ‘Believe in your Lord’ so we have accepted faith; Our Lord! Therefore forgive us our sins, and wipe out our evil deeds, and make us die among the virtuous.”
O our Lord! We indeed have heard a caller calling to the belief [saying], ‘Believe in your Lord!’ So we have believed. O our Lord! Forgive for us our sins and rid from us our ills and take our souls with the pious ones.”
O Lord, we have heard a preacher inviting us to the faith, and saying, believe in your Lord: And we believed. O Lord, forgive us therefore our sins, and expiate our evil deeds from us, and make us to die with the righteous
"Our Lord! Verily, we heard a crier calling to the faith, ´Believe you in your Lord,´ and we did believe. Lord! Therefore, forgive us our sins and remit from us our offences, and let us die the death of the righteous
Our Lord, we have heard the caller calling to belief, "Believe in your Lord!" So we believe. Our Lord, forgive us our sins and acquit us of our evil deeds, and take us to You in death with the righteous
O our Lord! we have indeed heard the voice of one that called. He called us to the faith - 'Believe on your Lord' - and we have believed. O our Lord! forgive us then our sin, and hide away from us our evil deeds, and cause us to die with the righteous
Our Nourisher-Sustainer! Verily, we heard a preacher. He gives a call towards Faith: ‘That you should develop Belief in your Nourisher-Sustainer,’ so we have developed Faith. Our Nourisher-Sustainer! Now forgive us our sins and write off from us our evil deeds, and give us death in company of Al-Abrar
Our Lord! Truly, we heard one who calls out, cries out for belief: Believe in your Lord! So we believed. Our Lord! So forgive Thou our impieties and absolve us of our evil deeds and gather us to Thee with the pious.
[The believers say,] “Our Lord, we certainly have heard the call of one calling to faith, ‘Believe in your Lord,’ and we have believed. Our Lord, forgive us our sins, blot out our iniquities, and allow us to die among the righteous.
Our Lord! we have heard the call of one calling (us) to Faith, 'Believe ye in the Lord,' and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous.
Our Lord! Indeed we heard a crier calling to the faith saying: "Believe in your Lord"; so we did believe. Our Lord, forgive us our sins, and wipe out our evil deeds and make us die with the truly pious.´
Our Lord, surely we have heard a Crier calling to the faith, saying: Believe in your Lord. So we do believe. Our Lord, grant us protection from our sins and remove our evils and make us die with the righteous
Our Fosterer ! we heard the call of one calling to belief, saying: Believe in your Fosterer, so we believed. Our Fosterer ! so protectively forgive us our sins and remove from us (the effect of) our evil deeds and pay us back in full (or make us die) along with the righteous.
"Our Lord! We have indeed heard a call of one inviting people to Faith, `Believe in your Lord.' And we have believed. Our Lord! Forgive us our sins and rid us of our evil spirits. And make us die among those who attained to salvation."
O our Lord! (We were oblivious of You,) then we heard a Caller, calling towards faith: ‘(O people,) believe in your Lord.’ So we embraced faith. O our Lord, now forgive our sins and erase our blunders (from the record of our works) and make us die in the company of the pious
"Our Lord, we have heard a caller inviting to the faith: "Believe in your Lord," so we have believed. Our Lord forgive us our evil deeds and remit our sins, and take us with the obedient ones."
"Our Lord, we have heard a caller inviting to the faith: "Believe in your Lord," so we have believed. Our Lord forgive us our bad deeds, and forgive our sins, and let us die in the company of the righteous."
Our Lord, we have heard a caller inviting to the faith: Believe in your Lord," so we have believed. Our Lord forgive us our bad deeds, and forgive our sins, and let us die in the company of the righteous."
Our Lord, that we heard a caller, calls to the belief, 'That believe with your Lord', so we believed, Our Lord, so forgive for us our crimes, and cover/substitute from us our sins/crimes, and make us die with the righteous
"O our Sustainer! Behold, we heard a voice call [us] unto faith, `Believe in your Sustainer!' - and so we came to believe. O our Sustainer! Forgive us, then, our sins, and efface our bad deeds; and let us die the death of the truly virtuous
Our Lord, surely we (ourselves) have heard a caller calling out to (us) to belief, "Believe in your Lord." So we have believed. Our Lord, so forgive us our guilty (deeds), and expiate for us our odious deeds, and take us to You with the ever benign (ones)
Our Lord! Lo! we have heard a crier calling unto Faith: "Believe ye in your Lord!" So we believed. Our Lord! Therefor forgive us our sins, and remit from us our evil deeds, and make us die the death of the righteous
"Lord, we have heard the person calling to the faith and have accepted his call. Forgive our sins, expiate our bad deeds, and let us die with the righteous ones
Our Lord, We heard a herald calling towards Faith: ‘Believe in your Lord.‘ So we believed. Our Lord, forgive us, then, our sins, and write off our evil deeds, and make us die only when we have joined the righteous
Our Lord, indeed we have heard a crier calling unto Faith, saying: ‘Have Faith in your Lord.’ Thus, we attain to faith. Our Lord, redeem us from our sins, deliver us from all our evil deeds, and cause us to die with the righteous.
"Our lord! We certainly heard a caller (Muhammad, SAW) inviting (all) towards faith (saying) ´Believe in your Lord´, and so we believed. Our Lord, forgive our sins, rid us of our bad deeds, and after death, let us be among the devoted and the dutiful!"
Our Lord, surely we have heard a crier calling to Faith, saying: ‘Affirm your Faith in your Lord’, so we adhere to faith. “Our Lord, deliver us from the consequences of our iniquitous deeds. And cause us to die with those who are Pure in Heart.
"We heard O Allah, our Creator, a herald promulgating spiritual prompting to recognize Allah, the Creator, and to serve Him, and we responded favourably by adopting Your system of faith and worship. O Allah, our Creator, we pray and beseech You to afford us forgiveness of our iniquities and to remit Our deeds of an evil savour and to allow our disembodied souls to join those of the righteous"
Our Lord, we heard a crier calling to faith; ‘Believe in your Lord,’ so we believed. Our Lord, forgive our sins, delete our evil deeds, and when we die count us among the righteous.
Our Lord! We have heard the caller to ˹true˺ belief, ˹proclaiming,˺ ‘Believe in your Lord ˹alone˺,’ so we believed. Our Lord! Forgive our sins, absolve us of our misdeeds, and allow us ˹each˺ to die as one of the virtuous.
Our Lord, we heard a caller call to faith that you should believe in your Lord, so we believed, our Lord so forgive us our sins and reject our bad deeds and make us die with the righteous.
Lord, we have heard a summoner summoning to the faith, saying: Believe in your Lord, and we believed. Lord, forgive us our sins and purge us of our evil deeds and claim us back with the righteous
"Our Lord, we have heard a caller calling to faith and proclaiming: `You shall believe in your Lord,' and we have believed. Our Lord, forgive us our transgressions, remit our sins, and let us die as righteous believers.
Our Lord, We have heard one calling us to faith, 'Believe in your Lord.' So we believed. Our Lord, forgive us our sins and wipe out our bad deeds, and let us die with the righteous.
Our Lord, We have heard one calling us to faith, saying: ‘Believe in your Lord.’ So we believed. Our Lord, forgive us our transgressions and wipe out our bad deeds, and let us die with the righteous.
“Our Lord, surely we have heard a caller calling for the faith that: ` Believe in your Lord,' so we have believed. Our Lord! So forgive us our misdeeds, and atone for us, our bad deeds, and deceased us with the devotees.”
Our Lord! Verily we have heard (the invitation of) a Crier calling to the faith, saying: ' Believe in your Lord!' So we did believe. ' Our Lord! forgive us therefore our sins, and cover of us our evil deeds, and make us die with the righteous '
“Our Lord, we have heard the voice of one who calls to faith, [saying], 'Believe in your Lord,' and we have believed. Our Lord, forgive us, then, our sins and efface our bad deeds and let us die with the truly virtuous.
Our Lord! We have heard a caller calling to Faith, "Believe you in your Lord!" (The caller being the Book of Nature to which these verses are drawing our attention). And we have believed. Our Lord! Grant us the protection of your forgiveness, save us from trailing behind in humanity, help us correct our inequities, and let us be among those who advanced their personality before they passed on
Our Lord! surely we have heard a preacher calling to the faith, saying: Believe in your Lord, so we did believe; Our Lord! forgive us therefore our faults, and cover our evil deeds and make us die with the righteous
`Our Lord, we have heard a Crier calling us unto faith, saying, `Believe ye in your Lord,' and we have believed. Our Lord, forgive us, therefore, our sins and remit from us our evils and in death join us with the righteous
Our Lord! Truly we have heard a caller calling to faith, saying ‘Believe in your Lord,’ so we believed. Our Lord, forgive us our sins and absolve us of our evil deeds, and take us unto Thee with the pious
"Our Lord! We have heard the call of the one calling (us) to Faith; ‘Believe you in the Lord’, and we have believed. Our Lord! Forgive us our sins, remove from us (the stains of) our evil deeds (which we may have done), and take to Yourself as we die, our souls in the company of the righteous
“Our Lord, we’ve heard a caller calling to faith: ‘Believe in your Lord,’ and we have believed. Our Lord, forgive us of our sins, wipe away from us our misdeeds, and make us die with the virtuous.”
'Our Lord, we have heard a caller calling to the faith: `Believe in your Lord,' and we have believed. Our Lord! Forgive us our sins, and remit our misdeeds, and make us die in the company of the virtuous.'
Our Lord, indeed we have heard a caller calling to faith, [saying], 'Believe in your Lord,' and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous
Our Lord! Indeed, we heard a caller calling to the faith, saying , 'Believe in your Lord,' and we believed. Our Lord! Forgive us our sins and cover from us our evil deeds and cause us to die with the righteous.
"Our Lord! we have heard the call of one calling (Us) to Faith, 'Believe ye in the Lord,' and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous
"Our Lord! we have heard the call of one calling (Us) to Faith, 'Believe ye in the Lord,' and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous
رَبَّنَا وَءَاتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخۡزِنَا یَوۡمَ ٱلۡقِیَـٰمَةِۖ إِنَّكَ لَا تُخۡلِفُ ٱلۡمِیعَادَ ١٩٤
Our Lord! Bestow upon us all that You have promised us through Your messengers- do not humiliate us on the Day of Resurrection- You never break Your promise.’
Our Lord! Grant us what You promised us through Your Messengers and don’t disgrace us on the Day of Resurrection. Indeed You never break Promise."
Our Lord! vouchsafe unto us that which Thou hast promised us by Thine apostles, and humiliate us not on the Day of Resurrection. Verily Thou failest not the tryst
Give us what You promised, O Lord, through Your prophets; and put us not to shame on the Day of Reckoning, for never do You go back on Your promise."
“Our Rabb, give us what You have pledged to Your Rasuls and do not humiliate us during the Doomsday period. Certainly, You never fail to fulfill Your oath.”
Our Lord, give us what You promised us through Your Messengers, and do not disgrace us on the Day of Rising. You do not break Your promise.´
Our Lord, give us what You have promised us through Your apostles, and do not disgrace us on the Day of Resurrection. Indeed You do not break Your promise.’
"Our Lord! Grant us what You have promised us through Your Messengers. Do not disgrace us on the Day of Resurrection; indeed You never break Your promise."
`Our Lord! grant us what You have promised us through Your Messengers and do not disgrace us on the Day of Resurrection. Surely, You do not break Your promise.
Our Lord, give us what Thou hast promised us by Thy Messengers, and abase us not on the Day of Resurrection; Thou wilt not fail the tryst.
Our Lord, give us what you promised us through your messengers and do not humiliate us on the Resurrection Day, certainly You do not break the promise.
“Lord, grant us what you promised to your Prophets and do not put us to the shame on the Day of Resurrection; you never renege your promise.”
“Our Lord, grant us what You promised to us through Your messengers, and save us from shame on the Day of Accountability, for You never break Your promise.
Our Lord, and bring us what You have promised us through Your messengers and do not disgrace us on the Day of Resurrection. Surely, You never break (the promise of) the appointed time.”
Lord! and bring us what Thou hast promised us by Thy apostles, and disgrace us not upon the resurrection day; for, verily, Thou dost not break Thy promises!
“O our Lord! And give us what You have promised us through Your Noble Messengers, and do not humiliate us on the Day of Resurrection; indeed You do not break the promise.”
"O our Lord! And give us that which You have promised us with your messengers and do not cover us with ignominy on the day of resurrection. Truly it is You who does not fail the promise.”
O Lord, give us also the reward which thou hast promised by thy apostles; and cover us not with shame on the day of resurrection; for thou art not contrary to the promise
"Our Lord! Bring us what Thou hast promised us by Thy Messengers, and disgrace us not upon the Day of Resurrection; for, verily, Thou dost not break Thy promises!"
Our Lord, give us what You promised us by Your Messengers, and do not abase us on the Day of Resurrection. You do not break Your promise.
O our Lord! and give us what thou hast promised us by thine apostles, and put us not to shame on the day of the resurrection. Verily, Thou wilt not fail thy promise."
Our Nourisher-Sustainer! And grant us what you promised unto us through Your Messengers, and do not disgrace us on the Day of Resurrection. Surely, You do not go against (Your) Promise.”
Our Lord! Give us what Thou hadst promised us through Thy Messengers and cover us not with shame on the Day of Resurrection. Truly, Thou wilt not break Thy solemn declaration.
“Our Lord, grant us what You promised through Your messengers, and do not disgrace us on the Day of Resurrection. You certainly never break a promise.”
Our Lord! Grant us what Thou didst promise unto us through Thine messengers, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise.
´Our Lord, fulfil what You promised to us through Your Messengers, and disgrace us not on the Day of Resurrection; indeed You never go back on Your promise
Our Lord, grant us what Thou hast promised us by Thy messengers and disgrace us not on the day of Resurrection. Surely Thou never failest in (Thy) promise
Our Fosterer ! and grant us that which You promised us through Your messengers and do not disgrace us on the day of resurrection, You certainly do not go against Your promise."
"And give us, our Lord, what You promised us through Your Messengers and disgrace us not on the Day of Resurrection. Indeed, You aren't the One to break promises."
O our Lord! Grant us all that You have promised us through Your Messengers, and do not humiliate us on the Day of Resurrection. Surely, You do not go against Your promise.
"Our Lord, and grant us what You have promised through Your messengers, and do not embarrass us on the Day of Resurrection. You do not break the promise."
"Our Lord, and grant us what You have promised through Your messengers, and do not embarrass us on the Day of Resurrection. You do not break the promise."
Our Lord, and grant us what You have promised through Your messengers, and do not embarrass us on the Day of Resurrection. You do not break the promise.
Our Lord, and give us what you promised us on your messengers, and do not shame/scandalize/disgrace us (on) the Resurrection Day, that you do not break the appointment (promise)
"And, O our Sustainer, grant us that which Thou hast promised us through Thy apostles, and disgrace us not on Resurrection Day! Verily, Thou never failest to fulfil Thy promise!"
Our Lord, and bring us what You have promised us by Your Messengers, and do not disgrace us on the Day of the Resurrection; surely You do not fail the Promised Appointment."
Our Lord! And give us that which Thou hast promised to us by Thy messengers. Confound us not upon the Day of Resurrection. Lo! Thou breakest not the tryst
Lord, grant us the victory that You have promised your Messenger and do not disgrace us on the Day of Judgment; You are the One who never ignores His promise."
Our Lord, give us what You have promised us through Your messengers, and do not put us to disgrace on the Day of Judgement. Surely you do not go back on Your promise
Our Lord, vouchsafe us what You have promised us through Your ‘Messengers’, disgrace us not on the ‘Day of Resurrection’. Indeed, You are the One Who never fails to fulfill His promise.”
"Our Lord, grant us that which You have promised us through Your messengers. Do not let us suffer humiliation on the day of resurrection. Of course, You never go back on Your promise."
Our Lord, vouchsafe us what You have promised us through Your Messengers! Do not disgrace us on the Day of Resurrection. Most assuredly You are the One Who never fails to fulfill His promise.”
"We pray and beseech you O Allah to bestow on us what You promised us at the hands of Your Prophets and not put us to shame on the Day of Resurrection; You certainly never fail to fulfill a promise"
Our Lord, give us what You’ve promised us through Your messengers and do not humiliate us on the Day of Judgement; indeed, You do not break Your promise.
Our Lord! Grant us what You have promised us through Your messengers and do not put us to shame on Judgment Day—for certainly You never fail in Your promise.”
Our Lord, and give us what You promised us through Your messengers and do not humiliate us on the day of resurrection, for You do not break the promise.
Lord, grant us what You promised through Your apostles, and do not hold us up to shame on the Day of Resurrection. You never fail the time decreed.‘
"Our Lord, shower us with the blessings you promised us through Your messengers, and do not forsake us on the Day of Resurrection. You never break a promise."
Our Lord, bring us what You promised us through Your messengers, and do not shame us on the Day of Resurrection. You do not break Your promises."
Our Lord, bring us what You promised us through Your messengers, and do not shame us on the Day of Resurrection. You do not break Your promises.”
“Our Lord, and give us what You have promised us through Your messengers, and do not disgrace us on The Resurrection Day. Surely You will never break the appointed promised time.”
our Lord! and grant us what You have promised us through Your Messengers, and do not disgrace us on the Day of Resurrection. Verily You do not break any promise
“Our Lord, grant us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely, You never fail to fulfil Your promise.â€
They also say, "Our Lord! Since we have believed in the Messengers and tried to translate this belief into action, grant us what You promised through them. Save us from humiliation on the Day when humanity will stand on its feet, in this world and in the Hereafter. Verily, You never break Your Promise."
Our Lord! and grant us what Thou hast promised us by Thy messengers; and disgrace us not on the day of resurrection; surely Thou dost not fail to perform the promise
`Our Lord, give us what Thou hast promised to us through Thy Messengers; and disgrace us not on the Day of Resurrection. Surely, Thou breakest not Thy promise
Our Lord! Give us what Thou hast promised us through Thy messengers, and disgrace us not on the Day of Resurrection. Truly Thou wilt not fail the tryst.
"Our Lord! Grant us what You did promise to us through Your messengers, and save us from shame on the Day of Judgment: Because You never break Your promise.”
“Our Lord, fulfill what You’ve promised us through Your messengers, and don’t disgrace us on Resurrection Day. Surely, You never break Your promise.”
'Our Lord, and give us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely You never break a promise.'
Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise."
Our Lord! And give us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection; indeed, You do not break the promise.'
"Our Lord! Grant us what Thou didst promise unto us through Thine apostles, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise."
"Our Lord! Grant us what Thou didst promise unto us through Thine messengers, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise."
فَٱسۡتَجَابَ لَهُمۡ رَبُّهُمۡ أَنِّی لَاۤ أُضِیعُ عَمَلَ عَـٰمِلࣲ مِّنكُم مِّن ذَكَرٍ أَوۡ أُنثَىٰۖ بَعۡضُكُم مِّنۢ بَعۡضࣲۖ فَٱلَّذِینَ هَاجَرُوا۟ وَأُخۡرِجُوا۟ مِن دِیَـٰرِهِمۡ وَأُوذُوا۟ فِی سَبِیلِی وَقَـٰتَلُوا۟ وَقُتِلُوا۟ لَأُكَفِّرَنَّ عَنۡهُمۡ سَیِّءَاتِهِمۡ وَلَأُدۡخِلَنَّهُمۡ جَنَّـٰتࣲ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ ثَوَابࣰا مِّنۡ عِندِ ٱللَّهِۚ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلثَّوَابِ ١٩٥
Their Lord has answered them: ‘I will not allow the deeds of any one of you to be lost, whether you are male or female, each is like the other [in rewards]. I will certainly wipe out the bad deeds of those who emigrated and were driven out of their homes, who suffered harm for My cause, who fought and were killed. I will certainly admit them to Gardens graced with flowing streams, as a reward from God: the best reward is with God.’
Their Lord answered to them: “I don’t let the good deed of any among you go to waste, whether male or female. Each of you is from the other (offspring). So those who emigrated, or were driven out from their homes, and those who were persecuted in My cause, and who fought, and were killed (in My cause); surely, I will remit from them their evil deeds and will certainly admit them to gardens under which rivers flow (in Paradise), a reward from Allah. Allah holds best of rewards.”
Then their Lord hearkened unto them saying: I let not the work of a worker amongst you to waste, man or woman, one of you from the other. So those who emigrated and were driven forth from their homes and persecuted in My cause, and who fought and were slain, surely I shall expiate from them their misdeeds and surely I shall make them enter Gardens whereunder rivers flow; a reward from before Allah! And Allah! with Him is the excellent reward
The Lord heard their prayer and answered: "I suffer not the good deeds of any to go waste, be he a man or a woman: The one of you is of the other. And those who were deprived of their homes or banished in My cause, and who fought and were killed, I shall blot out their sins and admit them indeed into gardens with rippling streams." -- A recompense from God, and the best of rewards is with God
Their Rabb responded to their prayer, “Never will I allow your deeds to be unrewarded, whether man or woman. You are all from each other (you have been created with the same qualities and hence bound by the same system). As for those who have migrated, expelled from their homes, abused, fought, and killed in My cause, surely I will erase their faults. I will certainly admit them to Paradises underneath which rivers flow (the state where one can achieve all his desires with a variety of knowledge that flows to his consciousness) as a reward from Allah. The best of rewards are from Allah.”
Their Lord responds to them: ´I will not let the deeds of any doer among you go to waste, male or female — you are both the same in that respect. Those who made hijra and were driven from their homes and suffered harm in My Way and fought and were killed, I will erase their bad actions from them and admit them into Gardens with rivers flowing under them, as a reward from Allah. The best of all rewards is with Allah.´
Then their Lord answered them, ‘I do not waste the work of any worker among you, whether male or female; you are all on the same footing. So those who migrated and were expelled from their homes, and were tormented in My way, and those who fought and were killed —I will surely absolve them of their misdeeds and I will admit them into gardens with streams running in them, as a reward from Allah, and Allah—with Him is the best of rewards.’
And thus does their (All-Gracious and Generous) Lord answer them: "I do not leave to waste the work of any of you (engaged in doing good), whether male or female. (As males and females following the same way) you are all one from the other. Hence, those who have emigrated (in My cause) and been expelled from their homelands and suffered hurt in My cause, and have fought and been killed, indeed I will blot out from them their evil deeds and will admit them into Gardens through which rivers flow, as a reward from God (with infinite Mercy and Power to fulfill whatever He promises)." With God lies the best reward
Their Lord then, accepted their prayer for them (saying), `I will not, most certainly suffer the deed of any doer (of good) from among you, whether male or female, to be lost; the one of you being as the other. Hence those who have emigrated, and have been driven out of their homes, and have been persecuted in My cause, and who have fought and been killed, surely I will absolve them of their evils and will, of course, admit them into Gardens served with running streams, a reward from Allah. And Allah, with Him is the fairest reward (to offer)
And their Lord answers them: 'I waste not the labour of any that labours among you, be you male or female -- the one of you is as the other. And those who emigrated, and were expelled from their habitations, those who suffered hurt in My way, and fought, and were slain -- them I shall surely acquit of their evil deeds, and I shall admit them to gardens underneath which rivers flow.' A reward from God! And God with Him is the fairest reward
Their Lord answered them: “I do not waste deeds of any doer among you whether male or female, you are all from one another, and those who migrated and were driven out of their homes and were harassed in My way and fought and were killed, I shall remove their sins from them and I shall admit them to gardens which rivers flow through them as a reward from God, and the best reward is with God.”
The response of their lord [to such prayers] was: “ I never let go to waste any good deed of yours, male or female alike; you are all equal in My Sight as human beings. I will, therefore forgive the shortcomings of those who were expelled from their homes, left their homes for my sake or were persecuted [in account of their belief.] I will admit them to the Gardens where canals flow underneath.” Such is the Lord’s reward and none can reward as generously as God
And their Lord accepted this from them and answered, “Never will I cause to be lost the work of any of you, be they male or female. You are connected, one to the other. Those who have left their homes, or have been banished from it, or suffered harm in My cause, or fought or have been slain, I will indeed remove from them their sins, and admit them into gardens with rivers flowing beneath. A reward from the presence of God, and from His presence is the best of rewards.
So their Lord responded to them: “I do not waste the work of any worker of you, whether male or female—you are of one another. So those who emigrated and were evicted from their homes and were hurt in my way and (who) combated and were killed—I will most surely remit for them their evil deeds and will most surely admit them into Gardens beneath which rivers flow—a recompense from Allah, for with Allah is the excellent recompense."
And the Lord shall answer them, 'I waste not the works of a worker amongst you, be it male or female,- one of you is from the other. 'Those who fled, and were turned out of their houses, and were harmed in my way, and who fought and were killed, I will cover their offences, and I will make them enter into gardens beneath which rivers flow.' A reward from God; for God, with Him are the best of rewards
So their Lord accepted their prayer, for I do not waste the efforts of any (righteous) worker, male or female; you are all one among yourselves; so those who migrated and were driven out from their homes and were harassed in My cause, and fought, and were slain - I will certainly wipe out all their sins and will certainly admit them into Gardens beneath which rivers flow; a reward from Allah; and only with Allah is the best reward
So their Lord responded to them [saying], “I indeed do not allow the work of any worker from among you, male or female, to go waste. You are one of the other. Then those who migrated and were expelled from their homes and were hurt in My way and fought and were killed, then I will surely rid them of their ills and I will surely make them enter gardens beneath which the rivers flow; a reward from the presence of Allah and it is Allah in whose presence is the most excellent reward.”
Their Lord therefore answereth them, saying, I will not suffer the work of him among you who worketh to be lost, whether he be male, or female: The one of you is from the other. They therefore who have left their country, and have been turned out of their houses, and have suffered for my sake, and have been slain in battle; verily I will expiate their evil deeds from them, and I will surely bring them into gardens watered by rivers: a reward from God: And with God is the most excellent reward
And the Lord shall answer them, "I waste not the works of a worker amongst you, be it male or female, - you proceed one from the other. So those who fled, and were turned out of their houses, and were harmed in My cause, and who fought and were kill
And indeed their Lord answers them: 'I do not waste the labor of any that labors among you, male or female you are from each other. And those who emigrated, and were expelled from their houses, those who suffered hurt in My way, and fought, and were killed those I shall surely acquit of their evil deeds, and I shall admit them to Gardens underneath which rivers flow. ' A reward from Allah, and Allah with Him is the best reward
And their Lord answereth them, "I will not suffer the work of him among you that worketh, whether of male or female, to be lost. The one of you is the issue of the other. And they who have fled their country and quitted their homes and suffered in my cause, and have fought and fallen, I will blot out their sins from them, and I will bring them into gardens beneath which the streams do flow." A recompense from God! and God! with His is the perfection of recompense
So responded to them their Nourisher-Sustainer: Certainly I, I will not allow to go waste the work of a worker from amongst you, from amongst male or female. Some of you (are) from some (others). So those who emigrated and were driven out of their homes, and have been persecuted in My Cause, and they indulged in war and were killed, surely I will write off from them their omissions and would surely admit them into Gardens, flow under them rivers — a reward from the Presence of Allah. And Allah! With Him (is found) the excellence of reward
And their Lord responded to them: I waste not the actions of ones who work among you from male or female. Each one of you is from the other. So those who emigrated and were driven out from their abodes and were maligned on My way and who fought and were slain, I will, certainly, absolve them of their evil deeds. And I will, certainly, cause them to enter into Gardens beneath which rivers run, a reward for good deeds from God. And God, with Him is the goodness of rewards for good deeds.
Their Lord responded to them, “Indeed, I will never squander the deeds of any of you, whether male or female. You are each among the others. As for those who have left their homes, were driven from their homes, suffered harm in My cause, fought and were slain, certainly, I will erase their sins from them. I will admit them into gardens with rivers flowing beneath –a reward from the presence of Allah, and with Him is the best reward.”
And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from Allah, and from Allah is the best of rewards."
Their Lord answered the Prayer thus: "I will not suffer the work of any of you, whether male or female, to go to waste; each of you is from the other. Those who emigrated and were driven out from their homesteads and were persecuted in My cause, and who fought and were slain, indeed I shall wipe out their evil deeds from them and shall certainly admit them to the gardens beneath which rivers flow." This is their reward with their Lord; and with Allah lies the best reward
So their Lord accepted their prayer, (saying): I will not suffer the work of any worker among you to be lost whether male or female, the one of you being the other. So those who fled and were driven forth from their homes and persecuted in My way and who fought and were slain, I shall truly remove their evil and make them enter Gardens wherein flow rivers -- a reward from Allah. And with Allah is the best reward
So their Fosterer responded to them, "I do not waste the work of a (single) worker among you, whether male or female, some of you are from others. So those who migrated and were driven out from their houses and were harmed in My way and who fought and were slain, I will definitely remove from them (the effect of) their evil deeds and I will definitely make them enter the gardens beneath which rivers flow," a reward from that which is with Allah, and the best reward is with Allah.
Their Lord then responded to them, "Never shall I let any deed by anyone amongst you, male or female, go waste. You are kith and kin of one another. And those who emigrated and were forced out of their homes and were persecuted in My Path, and who fought and were killed, I shall certainly rid them of their evil spirits. And I shall certainly get them into Gardens with rivers flowing underneath" — a reward from Allah! And with Allah is the best of the rewards
Then their Lord accorded approval to their supplication (and said:) ‘Certainly, I do not waste the wages of any labourer, whether man or woman; you all are from one another. So those who have emigrated (for the cause of Allah) and have been driven out of their dwellings (for Him alone) and have been offended in My way and fought for My sake and were slain, I shall verily erase their sins from their record of works, and admit them to the Gardens beneath which rivers flow. This is the reward from Allah, and (even) better reward (than this) lies with Allah alone
Their Lord answered them: "I do not waste the work of any worker from among you, be you male or female, you are all as each other. For those who emigrated and were driven-out from their homes and were harmed in My cause, and they fought and were killed, I will remit for them their sins and admit them to paradises with rivers flowing beneath; a reward from God; and God has the best reward."
Their Lord answered them: "I do not waste the work of any worker from among you, whether male or female, you are all as each other. For those who emigrated and were driven-out from their homes and were harmed in My cause, and they fought and were killed, I will forgive for them their sins and admit them to estates with rivers flowing beneath them." A recompense from God; and God has the best recompense.
Their Lord answered them: "I do not waste the work of any worker from among you, whether male or female, you are all as each other. For those who emigrated and were driven out from their homes and were harmed in My cause, and they fought and were killed, I will forgive for them their sins and admit them to estates with rivers flowing beneath them." A recompense from God; and God has the best recompense.
So their Lord answered/replied to them: "That I do not loose/waste the maker's/doer's deed from you, from a male or a female, some/part of you (are) from some/part (you are from each other), so those who emigrated, and were brought out from their homes/houses , and were harmed mildly in My way/sake , and they fought , and they were killed, I cover/substitute (E) from them their sins/crimes, and I will enter them (E) treed gardens, the rivers flow from below/beneath it, a reward from at God, and God at Him (is) the good/beautiful the reward"
And thus does their Sustainer answer their prayer: "I shall not lose sight of the labour of any of you who labours [in My way], be it man or woman: each of you is an issue of the other. Hence, as for those who forsake the domain of evil, and are driven from their homelands, and suffer hurt in My cause, and fight [for it], and are slain - I shall most certainly efface their bad deeds, and shall most certainly bring them into gardens through which running waters flow, as a reward from God: for with God is the most beauteous of rewards."
Then their Lord responded to them, "I do not waste the deed of any doer among you, any male or female. The one of you is as the other (Literally: some of you from some others). So, the ones who emigrated, and were driven out of their residences, and were hurt in My way, and fought, and were killed, indeed I will definitely expiate them of their odious deeds, and indeed I will definitely cause them to enter Gardens from beneath which Rivers run." A requital from (the Providence of) Allah; and Allah has in His Providence the fairest requital
And their Lord hath heard them (and He saith): Lo! I suffer not the work of any worker, male or female, to be lost. Ye proceed one from another. So those who fled and were driven forth from their homes and suffered damage for My cause, and fought and were slain, verily I shall remit their evil deeds from them and verily I shall bring them into Gardens underneath which rivers flow - A reward from Allah. And with Allah is the fairest of rewards
Their Lord answered their prayers saying, "I do not neglect anyone's labor whether the laborer be male or female. You are all related to one another. Those who migrated from Mecca, those who were expelled from their homes, those who were tortured for My cause, and those who fought and were killed for My cause will find their sins expiated by Me and I will admit them into the gardens wherein streams flow. It will be their reward from God Who grants the best rewards."
So, their Lord answered their prayer: .I do not allow the labour of any worker from among you, male or female, to go to waste. You are similar to one another. So, those who emigrated, and were expelled from their homes, and were tortured in My way, and fought, and were killed, I shall certainly write off their evil deeds, and shall certainly admit them into gardens beneath which rivers flow, as a reward from Allah. It is Allah with Whom lies the beauty of the reward
Thus, their Lord responded to them: "Never will I let the work of any worker among you be lost in vain, whether male or female. You are all related to one another. Those who migrated, those who were forced to leave their homes, those who were persecuted in (serving) My cause, and those who fought (bravely) and were slain, I will deliver them from all the consequences of their sins, and admit them into Gardens beneath which rivers flow as reward from Allâh. From Allâh comes the best reward.
And their Lord responded to their prayers, "I never waste the efforts of any doer (of good deeds) among you _ whether a man or a woman. You are descendants of each other. I will surely cleanse the offenses committed by those who emigrated and were driven out of their homes _ those who were (harassed and) persecuted in My cause; (those who) fought and were slain (for My sake). I will definitely admit them into the gardens (of paradise) through which run the rivers. (That is) the reward from Allah; and Allah has the most excellent rewards!"
So their Lord responded to them: "Never will I let the work of any worker among you be lost in vain, whether male or female. You are all related to one another. As for those who migrated, those who were forced to leave their homes, those who were persecuted in My cause and those who fought (bravely) and were slain, I will deliver them from all the consequences of their iniquitous deeds and admit them into Gardens beneath which rivers flow as a reward from Allâh”. And from Allâh comes the best reward.
There did Allah respond favourably to their invocation and answer their prayer; He said "Indeed I do not annul, withhold nor withdraw the fruit anyone, man or a woman, is entitled to reap from deeds of wisdom and piety, you spring one from the other. Therefore, those who emigrated and were ousted from their homes and suffered in My cause and fought the war of belief against positive unbelief and have survived or been slain shall be entitled to a great reward. I will remit their deeds of an evil savour, I will welcome them in gardens of bliss and surpassing beauty beneath which rivers flow, a reward from Heaven, and in Allah’s grace rest hope and mercy and the best reward"
Their Lord answered the prayer, saying, “I will not allow the deeds of any of you, male or a female, to go to waste; you will both get the same reward. As for those who migrated, those expelled from their homes, those who suffered in My way, those who fought, and those who were killed, I will certainly delete their evil deeds, and I will certainly admit them into gardens beneath which rivers flow. This is their reward from Allah; and Allah gives the best reward
So their Lord responded to them: “I will never deny any of you—male or female—the reward of your deeds. Both are equal in reward. Those who migrated or were expelled from their homes, and were persecuted for My sake and fought and ˹some˺ were martyred—I will certainly forgive their sins and admit them into Gardens under which rivers flow, as a reward from Allah. And with Allah is the finest reward!”
So their Lord answered them that I do not waste the work of a worker, be they male or female, one of you belong to another, so those who emigrated and were forced out of their homes and harmed in the way of Allah and fought and killed, I will reject their bad deeds and enter them into gardens through which rivers flow, a reward from Allah, and Allah has the best reward.
Their Lord will answer them: ‘I will deny none among you, male or female, the reward of their labours. The one of you is as the other.‘ Those that fled their land and were expelled from their homes, and suffered persecution for My sake and fought and were slain: I shall surely acquit them of their evil deeds and admit them into Gardens watered by running brooks, as a recompense from God; God dispenses the richest recompense
Their Lord responded to them: "I never fail to reward any worker among you for any work you do, be you male or female - you are equal to one another. Thus, those who immigrate, and get evicted from their homes, and are persecuted because of Me, and fight and get killed, I will surely remit their sins and admit them into gardens with flowing streams." Such is the reward from GOD. GOD possesses the ultimate reward.
So their Lord answered their prayer, "I will not allow any of your deeds to be lost, male or female, each one of you is like the other. I will wipe away the sins of those who emigrated and were expelled from their homes and were harmed for My sake, and who fought and were killed, and make them enter Heavenly Gardens graced with flowing rivers as a reward from God. God has great rewards."
So their Lord answered their prayer, “I will not allow any of your deeds to be lost, male or female; each one of you is like the other. I will wipe away the sins of those who emigrated and were expelled from their homes and were harmed for My sake, and who fought and were killed and make them enter Heavenly Gardens graced with flowing rivers as a reward from God. God has great rewards.”
So, their Lord responded to them: “Surely, I will not waste the work of any worker among you, whether male or female. Some of you from some other. So, for those who emigrated, and were brought out from their homes, and were hurt in My pathway, and fought and were killed, I will atone about them, their bad deeds, and will enter them paradises beneath which the rivers are running a reward from Allah. And Allah has the finest reward.”
So their Lord responded their prayer, (saying) : ' I will not waste the work of any worker among you, whether male or female, the one of you being from the other. So, those who migrated and were driven out of their homes and suffered hurt in My way, and who fought and were killed, I will certainly cover their evil deeds, and I will certainly make them enter into gardens beneath which rivers flow, as a reward from Allah; and Allah! with Him (only) is the Fairest Reward
Their Lord answers them: “I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other. Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards.â€
And their Lord has heard them, "I never let the effort of any worker, male or female, go vain. Men and women are from one another, so their Recompense shall be equal. Those who emigrated, or were driven out of their homes, and suffered harm in My Cause, and fought and were slain, I shall blot their inequities. The imprints of their misdeeds on their "Self" will be erased. I shall admit them into Gardens with rivulets flowing beneath." A Reward from Allah. And with Allah is the best Reward
So their Lord accepted their prayer: That I will not waste the work of a worker among you, whether male or female, the one of you being from the other; they, therefore, who fled and were turned out of their homes and persecuted in My way and who fought and were slain, I will most certainly cover their evil deeds, and I will most certainly make them enter gardens beneath which rivers flow; a reward from Allah, and with Allah is yet better reward
So their Lord answered their prayers, saying, `I will suffer not the work of any worker from among you, whether male or female, to be lost. You are from one another. Those, therefore, who have emigrated, and have been driven out of their homes, and have been persecuted for MY cause, and have fought and been slain, I will surely remit from them their evil deeds and will cause them to enter gardens through which streams flow - a reward from ALLAH, and with ALLAH is the best of rewards
So their Lord answered them, “I shall not let the work of any worker among you, male or female, be in vain; each of you is like the other. So those who emigrated, and were expelled from their homes, and were hurt in My way, and fought and were slain—I shall absolve them of their evil deeds and shall make them enter Gardens with rivers running below, a reward from God. And God, with Him is the most beautiful reward
And their Lord has accepted from them, (and answered them:) "Never will I cause the work of any of you to be lost, whether male or female: You are (members), one of another: Those who have left their homes, and been driven out from there, and suffered harm in My Cause, and fought and been slain— Truly, I will remove from them their (stains of) injustices, and admit them into Gardens with rivers flowing beneath— A reward from the Presence of Allah, and from Allah is the best of rewards.”
Their Lord responded to them, “I won’t allow the work of any worker among you, whether male or female, be wasted. You are akin to each other. Those who emigrated, were expelled from their homes, suffered in My cause, fought, and were killed—I will absolve them of their misdeeds, and I will admit them into Gardens through which rivers flow. This is a reward from God, and with God lies the best reward.”
And so their Lord answered them: 'I will not waste the work of any worker among you, whether male or female. You are one of another. For those who emigrated, and were expelled from their homes, and were persecuted because of Me, and fought and were killed—I will remit for them their sins, and will admit them into gardens beneath which rivers flow—a reward from God. With God is the ultimate reward.'
And their Lord responded to them, "Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another. So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed - I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allah , and Allah has with Him the best reward."
And their Lord answered them saying, 'Indeed, I waste not the works of a worker amongst you, male or female, some of you are from some. So those who emigrated, and were driven out of their homes, and were harmed in My way, and fought and were killed, surely I will definitely cover from them their evil deeds, and surely I will definitely make them enter into gardens beneath which rivers flow.' A reward from God; and God, with Him is the best reward.
And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered h arm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of God, and from His presence is the best of rewards."
And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards."
لَا یَغُرَّنَّكَ تَقَلُّبُ ٱلَّذِینَ كَفَرُوا۟ فِی ٱلۡبِلَـٰدِ ١٩٦
[Prophet], do not be deceived by the disbelievers’ [lucrative] trading to and fro in the land
Don’t be deceived by free movement and wealth of those who disbelieve in the land.
Let not beguile thee the moving to and fro about of those who disbelieve, in the citie
Be not deceived by the comings and goings of unbelievers in the land
Do not let the comfortable life (based on worldly – bodily pleasures) of the deniers fool you...
Do not be deceived by the fact that those who are kafir move freely about the earth.
Never be misled by the bustle of the faithless in the towns
Let it not deceive you (O Messenger) that those who disbelieve strut about the land in pomp and show of dominion
Do not let the moving about in the land, of those who have disbelieved, deceive you
Let it not delude thee, that the unbelievers go to and fro in the land
Do not be deceived by moving about the land (and successes) of those who disbelieve,
Do not be impressed with the apparent success of the disbelievers
Let not the strutting about of the unbelievers through the land deceive you
Never besg deceived by the movement of those who denied in the land.
Let it not deceive you that those who misbelieve go to and fro in the earth
O listener (followers of this Prophet)! Do not ever be deceived by the disbelievers’ free movements in the cities
Let not the peregrinations of those who disbelieve in the land tempt you.
Let not the prosperous dealing of the unbelievers in the land, deceive thee
Let not the vicissitudes of the faithless deceive you
Do not let the coming and going in the land of those who disbelieve delude you
Let not prosperity in the land on the part of those who believe not, deceive thee
Must not provide a misunderstanding to you the arrogant movements in the cities of the people who have disbelieved
Let not the going to and fro delude thee of those who were ungrateful in the land
Do not be confused because unbelievers seem to be able to do whatever they want all over the world.
Let not the strutting about of the unbelievers through the land deceive thee:
(O Messenger!) Do not let the strutting about of the unbelievers in the land deceive you
Let not control in the land of those who disbelieve, deceive thee
Do not let the movement in the cities, of those who do not believe, deceive you.
The free movement in the lands, of those who suppress the Truth, should not beguile you.
(O servant of Allah!) The roaming about of the disbelievers in the cities (with luxurious riches) should not cause you any illusion
Do not be deceived by the success of those who disbelieved throughout the land
Do not be deceived by the success of those who have rejected in the land.
Do not be deceived by the success of those who have rejected in the land.
(Let) not those who disbelieved's turning (traveling) in the countries deceive you
LET IT NOT deceive thee that those who are bent on denying the truth seem to be able to do as they please on earth
Definitely let not the moving about in the lands on the part of the ones who have disbelieved delude you
Let not the vicissitude (of the success) of those who disbelieve, in the land, deceive thee (O Muhammad)
(Muhammad), do not be deceived by the changing activities of the unbelievers in different parts of the land
The strutting of the disbelievers about the land should not deceive you
Let not the inconstancy of those who excessively indulge in disbelief (in Allâh) throughout the land deceive you.
Do not ever let the (pomp and) prosperity of the unbelievers in the land fool you (or cause you to envy them)
Let not the inconstancy of those who persistently refuse to yield to the Truth throughout the land deceive you.
Let not the instances of prosperity falling to the infidels by the labour of trading from one place to another deceive you O Muhammad
Don’t be deceived by the disbelievers’ commercial trade through the land;
Do not be deceived by the prosperity of the disbelievers throughout the land.
Let not the movements of those who reject (the truth) in the country mislead you.
Never be deluded by the goings-on of the unbelievers in the land
Do not be impressed by the apparent success of disbelievers.
Do not be deceived by the [uninhibited] movement of the unbelievers throughout the land.
Do not be deceived by the [uninhibited] movement of the unbelievers throughout the land.
Do not deceive you, the fluctuation of those who disbelieved in the towns.
Let not the (prosperous) going about of those who disbelieve deceive you in the cities
Let not the disbelievers' prosperity in the land deceive you.
(O Prophet) Let it not deceive you that the rejecters of the Truth seem to be able to do on earth as they please
Let it not deceive you that those who disbelieve go to and fro in the cities fearlessly
Let not the moving about of the disbelievers in the land deceive thee
Let it not delude thee that those who disbelieve are free to come and go in the land
Let not the idle talk of the Unbelievers through the land deceive you
Don’t be deceived by the unbelievers’ activities in the lands.
Do not be impressed by the disbelievers' movements in the land
Be not deceived by the [uninhibited] movement of the disbelievers throughout the land
Let it not deceive you that those who disbelieve go to and fro in the lands.
Let not the strutting about of the Unbelievers through the land deceive thee
Let not the strutting about of the Unbelievers through the land deceive thee
مَتَـٰعࣱ قَلِیلࣱ ثُمَّ مَأۡوَىٰهُمۡ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمِهَادُ ١٩٧
this is only a brief enjoyment, after which Hell will be their home- a miserable resting place
Their enjoyment is brief. Their destination is hell; the worst resting place.
A brief enjoyment, and then Hell shall be their abode; ill is the resort
Their commerce is but short-lived, and then their abode shall be Hell: And what an evil abode
It is a temporary pleasure and satisfaction! In the end their abode will be hell (a place of suffering and burning in deep remorse of not having done the necessary practices). How wretched a state and condition of life that is!
A brief enjoyment; then their shelter will be Hell. What an evil resting-place!
It is a trivial enjoyment; then their refuge is hell, and it is an evil resting place
It is but a brief enjoyment, with Hell thereafter as their final refuge: how evil a cradle it is
(It is) a brief provision, then Gehenna shall be their abode. What an evil place of rest
a little enjoyment, then their refuge is Gehenna -- an evil cradling
(it is) a small enjoyment, but their housing will be hell, a miserable resting place.
Their success is short in nature and their destiny is Hell which is a horrible place to end in
Little is their enjoyment. Their ultimate abode is hell– the torturous tomb of misery
A brief enjoyment, then their shelter is Hell, and what a miserable resting place!
It is a slight possession, and then their resort is Hell; an evil couch shall it be
It is a brief usage; their home is hell; and what an evil resting-place
A little enjoyment! Then their resting place will be hellfire and what a woeful place of rest.
It is but a slender provision; and then their receptacle shall be hell; an unhappy couch shall it be
It is but a brief comfort, and then their resort is Hell; an evil couch shall it be
a little enjoyment, then, their shelter is in Gehenna (Hell), an evil cradling
'Tis but a brief enjoyment! Then shall Hell be their abode; and wretched the bed
(This is just) a brief enjoyment, then their (ultimate) abode is Hell, and a bad resting place
—a little enjoyment—again, their place of shelter will be hell. And it will be a miserable Final Place.
They are having only a brief enjoyment. Ultimately, they are going to Hell. What a terrible goal!
Little is it for enjoyment: Their ultimate abode is Hell: what an evil bed (to lie on)!
This is but a little enjoyment, then their destination is Hell -what an evil resting place
A brief enjoyment! Then their abode is hell. And evil is the resting-place
A brief enjoyment, then their home is hell and it is an evil place of habitation.
Their days of ease and comfort are numbered. The Hell — the worst of the places for rest — shall then be their abode
This is an insignificant possession (for a brief period). Then their abode will be Hell and that is a very evil abode
A brief enjoyment, then their abode is Hell. What a miserable abode
A brief enjoyment, then their abode is Hell. What a miserable abode!
A brief enjoyment, then their abode is Hell. What a miserable abode!
(A) little enjoyment, then their shelter/refuge (is) Hell , and how bad (are) the beds
it is [but] a brief enjoyment, with hell thereafter as their goal - and how vile a resting-place!
A little enjoyment, thereafter their abode will be Hell, and miserable is the restingplace
It is but a brief comfort. And afterward their habitation will be hell, an ill abode
Their gains are only a means of enjoyment in this life. However, their destination is hell, the terrible dwelling
It is just a little enjoyment. After that, their resort is Hell; and it is an evil abode
It is but a brief opportunity for joy. Hellfire is their eternal refuge. Dreadful is the abode!
(This is but) a brief enjoyment! After that, their abode is hell; it is, of course, the worst resting place
It is but a brief opportunity for joy. Then Hellfire is their eternal home- what an evil place to abide!
Wicked men are not denied prosperity, but the pleasure it affords them is of short duration, and then punishment must follow conviction. They are destined to the abode in Hell and evil indeed is that abode
it’s a temporary provision, and their final home will be Hell. What a wretched place!
It is only a brief enjoyment. Then Hell will be their home—what an evil place to rest!
A short provision, then their abode is hell, a bad place to be.
a little enjoyment― then Hell shall be their home: an evil resting-place
They only enjoy temporarily, then end up in Hell; what a miserable destiny!
They have a short time of enjoyment, and then their dwelling is Hell, a dreadful dwelling place.
They have a short time of enjoyment, and then their dwelling is Hell, a dreadful dwelling place.
A little enjoyment then their shelter is Gohanam (Hell) and wretched is the bedding.
(It is) a brief enjoyment! Thereafter their abode is Hell, and how bad the resting place (it is) !
It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode.
It is but a brief enjoyment. Hell is their resting place; what a miserable bed to lie on! (They invested not in the Hereafter)
A brief enjoyment! then their abode is hell, and evil is the resting-place
It is a small and temporary advantage, then Hell shall be their abode. What an evil place of rest
It is a little enjoyment. Then their refuge is Hell, an evil resting place
Little is it for enjoyment: Their final home is Hell: What an evil bed (to lie on)
It’s a brief enjoyment. Then their dwelling will be Hell—what an awful resting place!
A brief enjoyment, then their abode is Hell. What a miserable resort
[It is but] a small enjoyment; then their [final] refuge is Hell, and wretched is the resting place
A little enjoyment, then their abode is Hell; an evil bed.
Little is it for enjoyment: Their ultimate abode is Hell: what an evil bed (To lie on)
Little is it for enjoyment: Their ultimate abode is Hell: what an evil bed (To lie on)
لَـٰكِنِ ٱلَّذِینَ ٱتَّقَوۡا۟ رَبَّهُمۡ لَهُمۡ جَنَّـٰتࣱ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَا نُزُلࣰا مِّنۡ عِندِ ٱللَّهِۗ وَمَا عِندَ ٱللَّهِ خَیۡرࣱ لِّلۡأَبۡرَارِ ١٩٨
But those who were mindful of their Lord will have Gardens graced with flowing streams where they will stay as a reward from God. What God has is best for those who are truly good
But those who fear their Lord, for them are gardens under which rivers flow (in Paradise). They will reside in it forever, hospitality from Allah. With Allah is best for the truly righteous.
But as to those who fear their Lord, theirs shall be Gardens whereunder rivers flow; they shall be abiders therein: an entertainment from before their Lord; and that which is with Allah it still better for the pious
But those who are pious and obedient to their Lord, will have gardens with streams of running water where they will abide as guests of God; and what is with God is best for the pious
As for those who are protected from their Rabb, there are Paradises for them, underneath which rivers flow. They will abide therein eternally with what is revealed to them from Allah (the forces that are revealed through dimensional emergence to their consciousness from the Names of Allah that comprise their essence). The things in the sight of Allah are better for the abrar (those who have reached Allah).
But those who have taqwa of their Lord will have Gardens with rivers flowing under them, remaining in them timelessly, for ever: hospitality from Allah. What is with Allah is better for those who are truly good.
But those who are wary of their Lord —for them shall be gardens with streams running in them, to remain in them [forever], a hospitality from Allah; and what is with Allah is better for the pious
Whereas those who keep from disobedience to their Lord (Who created and raised them, and sustains them, and Who has sent them the best of laws to order their lives), and act within the limits of piety – for them are Gardens through which rivers flow, therein to abide: a hospitality from the Presence of God; and that which is with God is best for the truly godly and virtuous
But those who took their Lord as a shield shall have Gardens served with running streams, therein shall they live for ever, an entertainment from Allah Himself; and that which is with Allah is better still for the virtuous
But those who fear their Lord - for them shall be gardens underneath which rivers flow, therein dwelling forever -- a hospitality God Himself offers; and that which is with God is better for the pious
But those who are cautious of their Lord, they will have gardens which rivers flow through them, remaining in there forever as a reception from God, and what is with God is best for the good ones.
As to those who have the utmost respect for their Lord, they will end up in the Gardens where water flows underneath. They will live there forever. Such is the hospitality of God and what God grants is the best
But for those who are conscious of their Lord are gardens with rivers flowing beneath, there they will dwell forever, a gift from the presence of God, and that which is in the presence of God is best for the righteous
But those who were mindful of their Lord—for them are Gardens beneath which rivers flow, abiding therein, a hospitality from Allah. And what Allah possesses is better for the truly virtuous.
But those who fear their Lord, for them are gardens beneath which rivers flow, and they shall dwell therein for aye,- an entertainment from God; and that which is with God is best for the righteous
But for those who fear their Lord are Gardens beneath which rivers flow - abiding in it for ever - the hospitality from their Lord; and that which is with Allah, is the best for the righteous
But as for those who revere their Lord, for them there will be gardens beneath which the rivers flow to abide therein forever, a place of welcome from the presence of Allah and whatever is in the presence of Allah is better for the pious.
But they who fear their Lord shall have gardens through which rivers flow, they shall continue therein for ever : This is the gift of God; for what is with God shall be better for the righteous than short-lived worldly prosperity
But those who keep their duty to their Lord, for them are gardens beneath which rivers flow, and they shall dwell therein for ever - a welcoming gift from Allah. That which Allah has is best for the righteous
But for those who fear their Lord, for them shall be Gardens underneath which rivers flow, there they shall live for ever, a (goodly) hosting from Allah, and that which is with Allah is better for the righteous
But as to those who fear their Lord - for them are the gardens 'neath which the rivers flow: therein shall they abide for aye. Such their reception with God - and that which is with God is best for the righteous
But those who remained mindful of their Nourisher-Sustainer, for them are gardens, flow under them rivers. (They are) dwellers therein — a reception from the presence of Allah. And whatever is with Allah is the best for Al-Abrar
But those who were Godfearing of their Lord, for them will be Gardens beneath which rivers run, ones who will dwell in them forever, a hospitality from God. And what is with God is best for the pious.
As for those who are dutiful to their Lord, they will have gardens with underground rivers. They will live there forever as hospitality from Allah. What Allah has planned is best for the righteous.
On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; therein are they to dwell (for ever),- a gift from Allah; and that which is from Allah is the best (bliss) for the righteous.
But those who fear their Lord: theirs shall be the gardens beneath which rivers flow and in which they will live forever: a hospitality from Allah Himself, And Allah´s reward is best for the truly pious
But those who keep their duty to their Lord, for them are Gardens wherein flow rivers, to abide therein; and entertainment from their Lord. And that which Allah has in store for the righteous is best
But those who fear their Fosterer, for them are gardens beneath which rivers flow, they will stay therein, a gift from that which is with Allah, and that which is with Allah is the best for the righteous.
But for those who fear their Lord, there shall be gardens, with rivers flowing underneath, wherein to live for ever — a bestowment from Allah. And that which is with Allah is the best for the righteous
But those who persist in fearing their Lord, for them there are Gardens beneath which rivers flow. There they will reside forever. This is hospitality (for them) from Allah. And (His chamber of Proximity, lustre of His Beauty and the Blessing of meeting with Him, in sum,) whatever there is with Allah is excellent for the pious
As for those who revere their Lord, they will have paradises with rivers flowing beneath; eternally they reside in it as a dwelling from God. What is with God is better for the obedient
As for those who reverence their Lord, they will have estates with rivers flowing beneath them; abiding therein as a dwelling from God. What is with God is better for the obedient.
As for those who reverence their Lord, they will have estates with rivers flowing beneath them; abiding therein as a dwelling from God. What is with God is better for the obedient.
However/but those who feared and obeyed their Lord, for them (are) treed gardens, the rivers flow from below/beneath it, immortally/eternally in it a prepared guest house/place of descent from at God, and what (is) at God (is) better to the righteous
whereas those who remain conscious of their Sustainer shall have gardens through which running waters flow, therein to abide: a ready welcome from God. And that which is with God is best for the truly virtuous
But (the ones) who are pious to their Lord will have Gardens from beneath which Rivers run, eternally (abiding) therein, a hospitality from the Providence of Allah. And whatever is in the Providence of Allah is the most charitable for the benign
But those who keep their duty to their Lord, for them are Gardens underneath which rivers flow, wherein they will be safe for ever. A gift of welcome from their Lord. That which Allah hath in store is better for the righteous
For those who have fear of their Lord, there will be gardens wherein streams flow and they will live therein forever as a gift from their Lord. God has the best reward for the virtuous people
But those who fear their Lord, for them there are Gardens beneath which rivers flow, where they will live forever – as hospitality from Allah. What is with Allah is best for the righteous
But, those who act piously towards their Lord will have Gardens beneath which rivers flow. They will remain therein forever as generous reception and entertainment from Allâh, and that which is with Allâh is best for the ‘Pure in Heart’.
Whereas, there exist gardens of paradise _ through which run the rivers _ for those who fear their Lord. (A generous gift of welcome) _ a hospitable reception from Allah! That which exists with Allah for the devoted and the dutiful, is much better
But those who act piously towards their Lord will have Gardens beneath which rivers flow. They will remain therein forever as generous reception and entertainment from Allâh, and that which is with Allâh is best for those who are Pure in Heart.
Those who revered Allah and entertained the profound reverence dutiful to Him shall be heartily welcomed in gardens of bliss and surpassing beauty beneath which rivers flow wherein they will have passed through nature to Eternity in a perpetual ecstatic delight, characterizing the abode prepared for them by Allah. Whatever Allah has in His heaven's realm of blissful rapture is the best reward which merits expectant waiting by those vested with conformity of life and conduct to the requirements of the divine and moral laws
However, those who are mindful of their Lord will have gardens beneath which rivers flow, where they will live forever, a resting place provided by Allah. Most wonderful is that which Allah has prepared for the righteous.
But those who are mindful of their Lord will be in Gardens under which rivers flow, to stay there forever—as an accommodation from Allah. And what is with Allah is best for the virtuous.
But for those who beware of their Lord there are gardens through which rivers flow where they will remain, a gift from Allah, and what is with Allah is better for the righteous.
But for those that fear God, theirs shall be gardens watered by running brooks, wherein shall they abide for ever: a gracious welcome from God. And that which is in store with God is surely better for the righteous
As for those who observe their Lord, they have deserved gardens with flowing streams; they abide therein forever. Such is the abode given to them by GOD. What GOD possesses is far better for the righteous.
But those who are mindful of their Lord have Heavenly Gardens with flowing rivers, lodging there forever in dwellings from God. God has the best in store for the righteous.
But those who are mindful of their Lord have Heavenly Gardens with flowing rivers, lodging there forever in dwellings from God. God has the best in store for the righteous.
But those who show piety of their Lord: for them are paradises beneath which the rivers are running, a hospitality with Allah they are therein immortals. And What is with Allah is goodness for the devotees.
But those who are in awe of their Lord, for them are gardens beneath which rivers flow, therein they will abide for ever, a reception from Allah, and whatever is with Allah is the best for the righteous
As for those who fear their Lord, theirs shall be gardens through which running waters flow, in which they shall abide, a gift of welcome from God. That which is with God is best for the truly virtuous.
Those who walked aright as enjoined by their Lord, for them are scenic Gardens, with rivulets flowing beneath, a Gift of Welcome from their Lord. And the reward from Allah is the best for such people who have grown in humanity and eased the way for others
But as to those who are careful of (their duty to) their Lord, they shall have gardens beneath which rivers flow, abiding in them; an entertainment from their Lord, and that which is with Allah is best for the righteous
But those who fear their Lord shall have gardens through which streams flow; therein shall they abide - an entertainment from ALLAH. And that which is with ALLAH is still better for the righteous
But [as for] those who reverence their Lord, theirs shall be Gardens with rivers running below, abiding therein, as a welcome from God. And that which is with God is better for the pious
On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; In there are they to live (for ever)— A gift from Allah; And that which is with Allah is the best (of happiness) for the righteous
However, those who revere their Lord will have Gardens beneath which rivers flow, where they will dwell forever—a welcome from God. What is with God is best for the pure.
As for those who feared their Lord: for them will be gardens beneath which rivers flow, wherein they will abide forever—hospitality from God. What God possesses is best for the just
But those who feared their Lord will have gardens beneath which rivers flow, abiding eternally therein, as accommodation from Allah . And that which is with Allah is best for the righteous
But those who feared their Lord, for them are gardens beneath which rivers flow, therein dwelling forever, an entertainment from God; and that which is with God is best for the righteous.
On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; therein are they to dwell (for ever),- a gift from the presence of God; and that which is in the presence of God is the best (bliss) for the righteous
On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; therein are they to dwell (for ever),- a gift from the presence of Allah; and that which is in the presence of Allah is the best (bliss) for the righteous
وَإِنَّ مِنۡ أَهۡلِ ٱلۡكِتَـٰبِ لَمَن یُؤۡمِنُ بِٱللَّهِ وَمَاۤ أُنزِلَ إِلَیۡكُمۡ وَمَاۤ أُنزِلَ إِلَیۡهِمۡ خَـٰشِعِینَ لِلَّهِ لَا یَشۡتَرُونَ بِءَایَـٰتِ ٱللَّهِ ثَمَنࣰا قَلِیلًاۚ أُو۟لَـٰۤىِٕكَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡۗ إِنَّ ٱللَّهَ سَرِیعُ ٱلۡحِسَابِ ١٩٩
Some of the People of the Book believe in God, in what has been sent down to you and in what was sent down to them: humbling themselves before God, they would never sell God’s revelation for a small price. These people will have their rewards with their Lord: God is swift in reckoning
Certainly, among people of the Scripture, there are those who believe in Allah and what has been revealed to you (Muhammad) and what has been revealed to them (before you). They bow in humility to Allah; they don’t sell the Verses of Allah for a little price. For them, their reward is with their Lord. Surely, Allah is Swift to take account.
And verily of the people of the Book there are some who believe in Allah and in that which hath been sent down unto you and that which hath been sent down unto them, humbling themselves before Allah, and barter not the revelations of Allah for a small price, these they shall have their hire with Allah. Verily Allah swift in reckoning
Certainly among the people of the Book are some who believe in God and in what has been revealed to you and had been revealed to them; and they bow in humility before God, and do not trade for paltry gain the signs of God. Their reward is verily with their Lord; and swift is the reckoning of God
Certainly, there are some among those to whom the knowledge of reality has been given, who believe in their essence, the Names of Allah, and in what has been revealed to you, and to what has been revealed to them, in a state of awe towards Allah. They do not exchange the reality of Allah’s existence in His signs for a small physical pleasure, which will veil them from this truth! They will have rewards from their Rabb (rewards that manifest from their own composition of Names). Allah settles accounts instantly.
Among the people of the Book there are some who have iman in Allah and in what has been sent down to you and what was sent down to them, and who are humble before Allah. They do not sell Allah´s Signs for a paltry price. Such people will have their reward with their Lord. And Allah is swift at reckoning.
Indeed among the People of the Book there are surely some who have faith in Allah, and in what has been sent down to you, and in what has been sent down to them. Humble toward Allah, they do not sell the signs of Allah for a paltry gain. They shall have their reward near their Lord; indeed Allah is swift at reckoning
And, behold, among the People of the Book are those who believe in God and what has been sent down to you, and what was sent down to them, those humbling themselves before God in reverence, not selling God’s Revelations for a trifling price. Such are those whose reward is with their Lord. God is swift at reckoning
There are some among the people of the Scripture who believe in Allah and in that which has been revealed to you and in that which has been revealed to them, humbling themselves before Allah, they barter not the Messages of Allah for a paltry price, it is these whose reward is due with their Lord. Indeed, Allah is Swift in reckoning
And some there are of the People of the Book who believe in God, and what has been sent down unto you, and what has been sent down unto them, men humble to God, not selling the signs of God for a small price; those -- their wage is with their Lord; God is swift at the reckoning
And indeed, among the people of the book there are those who believe in God and what was sent down to you and what was sent down to them, humble before God, they do not trade God’s signs for a small price, they will have their reward with their Lord. God is indeed quick in reckoning.
Among the followers of the Scripture there are some who believe in God, the previous revelations and what is revealed to you. They have the utmost respect for the Lord and do not trade his revelations for a hand full of money. They will also have their reward as God’s judgment will come pretty soon
And there are certainly among the people of the Book, those who believe in God, in the revelation sent to you, and in the revelation sent to them, bowing in humility to God. They will not sell the signs of God for a miserable gain, for them is a reward with their Lord, and God is swift in account
And indeed, of the People of the Scripture are those who believe in Allah and in what was sent down to you and in what was sent down to them. They are reverent towards Allah and do not purchase, in exchange for Allah’s signs, a small price. Those have their reward with their Lord. Indeed, Allah is Swift in reckoning.
Verily, of the people of the Book are some who do believe in God, and in what has been revealed to you, and what was revealed to them, humbling themselves before God, and selling not the signs of God for a little price. These shall have their reward with their Lord; verily, God is quick at reckoning up
And undoubtedly there are some among the People given the Book(s), who accept faith in Allah and what is sent down to you and what was sent down to them - their hearts are submitted humbly before Allah - they do not exchange the verses of Allah for an abject price; they are those whose reward is with their Lord; indeed Allah is Swift At Taking Account
Truly from among the people of the scripture are surely those who believe in Allah and in that which has been sent down unto you and in that which has been sent down unto them humbled for Allah. They do not sell the signs of Allah for a trifling price. They are the ones for whom their reward is with their Lord and truly Allah is Swift in the reckoning.
There are some of those who have received the scriptures, who believe in God, and that which hath been sent down unto you, and that which hath been sent down to them, submitting themselves unto God; they sell not the signs of God for a small price: These shall have their reward with their Lord; for God is swift in taking an account
Verily, of the people of the Book are some who do believe in Allah, and in what has been revealed to you, and what was revealed to them, humbling themselves before Allah. They purchase not a small gain for the revelations of Allah. These shall have their
There are some among the People of the Book who believe in Allah, and in what has been sent down to you, and what has been sent down to them, humble to Allah and do not buy with the verses of Allah a little price. Those, their wage shall be with their Lord. Allah is Swift at reckoning
Among the people of the Book are those who believe in God, and in what He hath sent down to you, and in what He hath sent down to them, humbling themselves before God. They barter not the signs of God for a mean price
And certainly, among the people of Al-Kitab is that who Believes in Allah and ‘what has been delivered towards you and what is delivered towards them ’, having full regard of submission to Allah. They do not purchase at the cost of Ayaat of Allah a meagre sum. Those people: for them, their reward is with their Nourisher-Sustainer. Surely, Allah is swift in accountability
And, truly, among the People of the Book are those who believe in God and what was caused to descend to you and what was caused to descend to them, ones who are humble toward God. They exchange not the signs of God for a little price. Those, for them, their compensation is with their Lord. And, truly, God is Swift in reckoning.
Certainly, some people of the Book believe in Allah, in what was revealed to (Prophet Muhammed), and in what was revealed to them. They bow in humility to Allah. They do not exchange the signs of Allah for a miserable gain. For them is a reward with their Lord. Certainly, Allah is swift in account.
And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them; bowing in humility to Allah: They will not sell the Signs of Allah for a miserable gain! For them is a reward with their Lord, and Allah is swift in account.
And among the People of the Book some believe in Allah and what has been revealed to you, and what has been revealed to them. They humble themselves before Allah, and do not sell Allah´s revelations for a small price. For these men their reward is with their Lord. Allah is swift in His reckoning
And of the People of the Book there are those who believe in Allah and (in) that which as been revealed to you and (in) that which has been revealed to them, humbling themselves before Allah -- they take not a small price for the messages of Allah. These it is that have their reward with their Lord. Surely Allah is Swift to take account
And among the owners of the book there are those who certainly believe in Allah and that which is sent down to you and that which was sent down to them, humbling themselves before Allah, they do not purchase through the signs of Allah, a small price. Those are the persons for whom there is their reward with their Fosterer, Allah is certainly Quick in (settling) the account.
And, indeed, among the followers of the Book, there certainly are some who believe in Allah and in that which has been revealed to you and in that which has been revealed to them. Humble before Allah, they sell not Allah's Verses for a little gain. For them are their rewards with their Lord. Allah is indeed swift in keeping accounts
And indeed, some People of the Book are such that they believe in Allah, and also (have faith in) the Book that has been revealed to you, and the one which was sent down to them. Their hearts remain subdued before Allah. And they do not receive a paltry price for the Revelations of Allah. They are the ones whose reward lies with their Lord. Indeed, Allah is Swift at reckoning
And from the people of the Scripture are those who believe in God and what was sent down to you and what was sent down to them; fearful to God, they do not purchase with His revelations a cheap price. These will have their reward with their Lord. God is quick in reckoning
And from the people of the Book are those who believe in God and what was sent down to you and what was sent down to them; fearful to God, they do not purchase with the revelations of God a cheap price. These will have their recompense with their Lord. For God is swift in reckoning.
And from the people of the Book are those who believe in God and what was sent down to you and what was sent down to them; fearful to God, they do not purchase with the revelations of God a cheap price. These will have their recompense with their Lord. For God is swift in reckoning.
And that from The Book's People whom (E) believes with God and what was descended to you, and what was descended to them, humble and fearing to God, they do not buy with God's signs/verses/evidences a small price, those for them (is) their reward at their Lord, that God (is) quick (in) the counting/calculating
And, behold, among the followers of earlier revelation there are indeed such as [truly] believe in God, and in that which has been bestowed from on high upon you as well as in that which has been bestowed upon them. Standing in awe of God, they do not barter away God's messages for a trifling gain. They shall have their reward with their Sustainer - for, behold, God is swift in reckoning
And surely there are (some) of the Population of the Book (Or: Family of the Book, i.e., the Jews and Christians) who indeed believe in Allah, and what has been sent down to you, and what has been sent down to them, being submissive to Allah; they do not trade the signs of Allah for a little price. Those have their reward in the Providence of their Lord; surely Allah is swift at the reckoning
And lo! of the People of the Scripture there are some who believe in Allah and that which is revealed unto you and that which was revealed unto them, humbling themselves before Allah. They purchase not a trifling gain at the price of the revelations of Allah. Verily their reward is with their Lord. Lo! Allah is swift to take account
There are some among the People of the Book who believe in God and what is revealed to you and to them. They are humble before God and do not trade God's revelations for a small price. They will receive their reward from their Lord. God's reckoning is swift
Surely, among the people of the Book there are those who believe in Allah, and in what has been sent down to you and what has been sent down to them, humbling themselves before Allah. They do not barter away the verses of Allah for paltry (worldly) gains. They have their reward with their Lord. Surely, Allah is swift at reckoning
Indeed, among the ‘People of the Scripture’ are those who believe in Allâh, in that which is revealed unto you and in that which was revealed unto them. They humble themselves before Allâh and exchange not the (Holy) ‘Verses’ of Allâh for a small price. Those will have their reward with their Lord. Indeed, Allâh is too swift at reckoning.
There are certainly some among the people of the book who believe in Allah, and in that which is revealed to you, as well as that which was revealed to them (earlier). Humbly, they submit to Allah; they do not trade away the revelations of Allah for a paltry price. Such ones shall receive their reward from their Lord. Indeed, Allah is prompt in settling scores
Verily among the People of the Book are those who believe in (the Absolute Oneness of) Allâh, in what is revealed to you and what was revealed to them. They humble themselves before Allâh and do not abandon the Revelation Knowledge of Allâh in favour of small gain. Those will have their reward with their Lord. Most certainly Allâh is too Swift in taking account.
Certainly, among Ahl AL-Kitab are those who believe in Allah with hearts impressed with the image of religious and spiritual virtues; they give credence to all that has been revealed to you Muslims and to all that had been revealed to them. They humble themselves to Allah and never do they exchange the truth and the established divine principles for the worthless vanity of the fleeting and ephemeral world. Allah shall reward such people with what is generously commensurate with their deeds of wisdom and piety. Allah is swift indeed in putting the law into execution
Among the People of The Book are those who believe in Allah and what has been revealed to you and to them; they are humble towards Allah, not selling Allah’s verses for a small sum of money; such people shall find their reward with their Lord. Allah is swift in settling accounts.
Indeed, there are some among the People of the Book who truly believe in Allah and what has been revealed to you ˹believers˺ and what was revealed to them. They humble themselves before Allah—never trading Allah’s revelations for a fleeting gain. Their reward is with their Lord. Surely Allah is swift in reckoning.
Yet amongst the people of the book there are those who believe in Allah and what has been revealed to you and what has been revealed to them, humble before Allah, not selling Allah´s signs for a small price; those will have their reward with their Lord, and Allah is swift in counting.
Some there are among the People of the Book who truly believe in God, and in what has been revealed to you and what was revealed to them: they humble themselves before God and do not sell God‘s revelations for a trifling price. These shall be rewarded by their Lord. Swift is God‘s reckoning
Surely, some followers of the previous scriptures do believe in GOD, and in what was revealed to you, and in what was revealed to them. They reverence GOD, and they never trade away GOD's revelations for a cheap price. These will receive their recompense from their Lord. GOD is the most efficient in reckoning.
Among the people of the Book are those who believe in God and what was revealed to you and what was revealed to them. They stand in awe of God; they do not barter God's messages for trivial gain. They have their reward from their Lord: God is quick in settling accounts.
Among the people of the Book are those who believe in God and what was revealed to you and what was revealed to them. They stand in awe of God; they do not barter God’s messages for trivial gain. They have their reward from their Lord: God is quick in settling accounts.
And surely among the Book's people are whoever believes in Allah, and in what was sent down to you, and in what was sent down to them. humble for Allah, and they do not purchase with Allah’s verses a little price. Those, for them their wage with their Lord. Surely Allah is swift in reckoning.
And surely of the People of the Book are some who believe in Allah and in what has been sent down to you and in what has been sent down to them, being humble towards Allah. They do not sell the verses of Allah for a small price. These are they that have their reward with their Lord; verily Allah is quick in reckoning
There are indeed among the people of earlier revelations some who believe in God and in what has been bestowed from on high upon you and in what has been bestowed upon them, humbling themselves before God. They do not barter away God's revelations for a trifling price. They shall have their reward with their Lord. Swift is God's reckoning.
Among the People of the Book are some who believe in Allah, and in that which is revealed to you, and in what was revealed to them. They humble themselves before Allah. They trade away not Allah's Revelations for a little gain. Verily, their Reward is with their Lord and Allah is Swift in account
And most surely of the followers of the Book there are those who believe in Allah and (in) that which has been revealed to you and (in) that which has been revealed to them, being lowly before Allah; they do not take a small price for the communications of Allah; these it is that have their reward with their Lord; surely Allah is quick in reckoning
And surely, among the People of the Book there are some who believe in ALLAH and in what has been sent down to you and in what was sent down to them, humbling themselves before ALLAH. They barter not the Signs of ALLAH for a paltry price. It is these who shall have their reward with their Lord. Surely ALLAH is Swift in settling account
And truly among the People of the Book are those who believe in God and that which has been sent down unto you, and that which has been sent down unto them, humble before God, not selling God’s signs for a paltry price. It is they who shall have their reward with their Lord. Truly God is swift in reckoning
And there are, certainly, among the People of the Book, those who believe in Allah, in what has been revealed to you, and in what has been revealed to them, bowing in humility (love and obedience) to Allah: They will not sell the Verses of Allah for a low price (miserable gain)! For them is a reward with their Lord, surely, Allah is swift in account
Among the People of the Scripture, there are some who believe in God, in what was revealed to you, and in what was revealed to them. They are humble towards God, they don’t sell God’s verses for a meager price. These will have their reward with their Lord. God is swift in reckoning.
Among the People of the Scripture are those who believe in God, and in what was revealed to you, and in what was revealed to them. They are humble before God, and they do not sell God's revelations for a cheap price. These will have their reward with their Lord. God is swift in reckoning
And indeed, among the People of the Scripture are those who believe in Allah and what was revealed to you and what was revealed to them, [being] humbly submissive to Allah . They do not exchange the verses of Allah for a small price. Those will have their reward with their Lord. Indeed, Allah is swift in account
And indeed, of the people of the Book are some who believe in God, and in what has been sent down to you, and what has been sent down to them, humble to God, they do not exchange the signs of God for a little price. Those, for them is their reward with their Lord; indeed, God is swift in the reckoning.
And there are, certainly, among the People of the Book, those who believe in God, in the revelation to you, and in the revelation to them, bowing in humility to God: They will not sell the Signs of God for a miserable gain! For them is a reward with their Lord, and God is swift in account
And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them, bowing in humility to Allah: They will not sell the Signs of Allah for a miserable gain! For them is a reward with their Lord, and Allah is swift in account
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ ٱصۡبِرُوا۟ وَصَابِرُوا۟ وَرَابِطُوا۟ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَ ٢٠٠
You who believe, be steadfast, more steadfast than others; be ready; always be mindful of God, so that you may prosper
O you who believe! Be steadfast, be more patient (than enemy), firmly guards against enemy, and fear Allah; so that you may be successful
O Ye who believe! persevere, and excel in perseverance and be ever ready, and fear Allah that haply ye may thrive
So you who believe, have endurance in suffering, be patient and persevere, strengthen each other and be firm, and be pious and fear God that you may find success
O believers... Endure (the hardships you encounter) and vie in patience with one another, be prepared for and in unity against the enemy and protect yourselves from Allah, so you may attain emancipation.
You who have iman, be steadfast; be supreme in steadfastness; be firm on the battlefield; and have taqwa of Allah; so that hopefully you will be successful.
O you who have faith! Be patient, stand firm, and close [your] ranks, and be wary of Allah so that you may be felicitous
O you who believe! Be patient (persevere through what befalls you in the world in God’s cause); encourage each other to patience vying in it with one another and outdoing all others in it; and observe your duties to God in solidarity, and keep from disobedience to God in due reverence for Him and piety, so that you may prosper (in both worlds)
O you who believe! be patiently persevering and strive to excel (the disbelievers) in being patiently persevering and guard (the frontiers) and ward off evil, keep your duty to Allah so that you may attain your goal
O believers, be patient, and vie you in patience; be steadfast; fear God; haply so you will prosper
You who believe, persevere and call for perseverance and unite and be cautious of God so that you may be successful.
O’ you who have chosen to believe, stand firm, be patient, be ready [to carry out your Godly mission] and have the utmost respect towards your Lord; may you be successful
O you who believe, persevere in patience and constancy, compete in such perseverance, strengthen each other, and be conscious of God, so that you may flourish. 200
O you who have attained faith, be patient and have outlasting patience and be ever at the ready and be mindful of Allah, that you may succeed.
O ye who believe! be patient and vie in being patient, and be on the alert, and fear God, that haply ye may prosper
O People who Believe! Endure and surpass your enemies in endurance, and guard the frontiers of the Islamic nation; and keep fearing Allah, hoping that you may succeed
O you who believe! Be patient and exhort one another unto patience and re-comfort one another and revere Allah so that perhaps you may prosper.
O true believers, be patient, and strive to excel in patience, and be constant-minded, and fear God, that ye may be happy
O you who believe! Endure and vie with one another in endurance, and be on the alert, and fear Allah, in order that you may succeed
Believers, be patient, and race in patience, be steadfast, fear Allah, in order that you will be victorious
These! their recompense awaiteth them with their Lord: aye! God is swift to take account
O you people who have Believed, show steadfastness individually, and show steadfastness in group and guard the territory by stationing military units at vulnerable places, and be mindful of Allah so that you attain success
O those who believed! Excel in patience and be steadfast. And be Godfearing of God so that perhaps you will prosper.
O Believers, persevere in patience and faithfulness. Be resolute and fear Allah so you may prosper.
O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah. that ye may prosper
Believers, be steadfast, and vie in steadfastness, stand firm in your faith, and hold Allah in fear that you may attain true success
O you who believe, be steadfast and try to excel in steadfastness and guard (the frontiers). And keep your duty to Allah that you may be successful
O you who believe ! be patient and exhibit patience and strength (by being tied to each other) and fear Allah that you may be successful.
O you who believe! Be patient, exhort patience, maintain good relations with one another and fear Allah, in order that you succeed.
O believers! Be steadfast and, in perseverance (and tenacity), toil (even harder than the enemy) and be alert and vigilant (for struggle against violation of peace and human rights), and (always) persist in fearing Allah so that you may achieve success
O you who believe, be patient and call for patience, and bond together and revere God that you may succeed
O you who believe, be patient and call for patience, and stand firm, and reverence God that you may succeed.
O you who believe, be patient and call for patience, and stand firm, and reverence God that you may succeed.
You, you those who believed, be patient, and compete in patience, and stand firmly on guard/steadfast, and fear and obey God, maybe/perhaps you succeed/win
O you who have attained to faith! Be patient in adversity, and vie in patience with one another, and be ever ready [to do what is right], and remain conscious of God, so that you might attain to a happy state
O you who have believed, be patient, and vie in patience, and be garrisoned (i.e., Keep a standing army ready to defend you) and be pious to Allah, that possibly you would prosper
O ye who believe! Endure, outdo all others in endurance, be ready, and observe your duty to Allah, in order that ye may succeed
Believers, have patience, help each other with patience, establish good relations with one another, and have fear of God so that you may have everlasting happiness
O you who believe, be patient, compete with each other in patience, and guard your frontiers and fear Allah, so that you may be successful
O you who adhere firmly to monotheism, resort to patience and constancy, outdo all others in endurance, remain stationed, and act piously towards Allâh, so that you may ultimately achieve a blissful life/or gain eternal salvation.
Oh you who believe! Persevere patiently, bear (hardship) steadfastly, be ready (for the right deed) and fear Allah! Perhaps you will prosper
O’ you who live by Faith! cling to patience. Outdo all others in endurance. Remain stationed and act piously towards Allâh so that you may ultimately achieve a blissful life /or gain eternal salvation.
O you whose hearts have been touched with the divine hand, in patience you possess your souls. Outdo all others in exercising patience in the face of difficulties and sit, like patience on a monument, smiling at grief and maintain your deeds of wisdom and piety and entertain the profound reverence dutiful to Allah so that Heaven may prosper you
Believers, be patient, encourage each other to be patient, be disciplined, and be mindful of Allah so that you may prosper.In the name of Allah, the Kind, the Caring</basmala
O believers! Patiently endure, persevere, stand on guard, and be mindful of Allah, so you may be successful.
Oh you believers, have patience and hold out and hold together and beware of Allah so that you may be successful.
Believers, be patient and forebear; stand firm in your faith and fear God, that you may succeed
O you who believe, you shall be steadfast, you shall persevere, you shall be united, you shall observe GOD, that you may succeed.
Believers, be patient in hard times, and encourage each other to endure, and always be ready. Remain mindful of God, so you may prosper.
Believers, be patient in hard times, and encourage each other to endure, and always be ready. Remain mindful of God, so you may prosper.
O you who believed! Be patient, and keep patience, and be a linked garrison and show the piety of Allah, perhaps you may be gaining.
O' you who have faith! do persevere and outdo (all others) in endurance, and be ready (to guard the bounds) , and be in awe of Allah that you may be prosperous
Believers, be patient in adversity, and let your patience never be exhausted; be ever ready and fear God so that you may prosper.
O You who have chosen to be graced with belief! Be patient in adversity, outdo others in endurance, and remain united strengthening the bond of mutual brotherhood. Be mindful of your duty to Allah and be assured that your efforts will bear fruit
O you who believe! be patient and excel in patience and remain steadfast, and be careful of (your duty to) Allah, that you may be successful
O ye who believe ! be steadfast and strive to excel in steadfastness and be on your guard and fear ALLAH, that you may prosper
O you who believe! Be patient, vie in patience, persevere, and reverence God, that haply you may prosper
O you who believe! Endure and be more patient (struggle on with patience and constancy;) complete in such struggles; — Strengthen each other; And fear Allah; That you may prosper
O you who believe, be patient, vie in perseverance, stand firm, and be mindful of God, so that you may succeed.
O you who believe! Be patient, and advocate patience, and be united, and revere God, so that you may thrive
O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful
O those who believed! Be patient and vie in being patient, and be on the alert, and fear God, perhaps you may prosper.
O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear God; that ye may prosper
O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah; that ye may prosper