Parallel Translations
Surah 32. The Prostration, Worship, Adoration, The Adoration (as-Sajdah)
Listen to Full Surah
1
Islam will be established
الۤمۤ ١
Alif Lam Mi
Alif-Lam-Meem.
Alif. Lam Mim
ALIF LAM MIM
Alif, Lam, Meem.
Alif Lam Mim.
Alif, Lam, Ma«m
Alif. Lam. Mim
Alif Lam Mim - I am Allah, the All- Knowing
Alif Lam Mi
A.L.M. (Alif. Lam. Mim.)
A.L.M
Alif, Laam, Miim
Alif Lām Mīm.
A.L.M
Alif-Lam-Meem. (Alphabets of the Arabic language – Allah and to whomever He reveals, know their precise meanings.
Alif. Lam. Mim.
A.L.M
32:1 Alif Lam Mim
AlifLaamMeem
ELIF. LAM. MIM
A. L. M
Alif L[m Mm.
Alif. Lam. Meem.
Alif Lam M'im
Alif. Lam. Mim
I, Allah, am the Best Knower
Alif Laam Miim.
Alif Lam Mi
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. (The are names of the Arabic alphabet, and only Allah knows their meaning here
Alif. Lam. Mi
Alif. Lam. Mim
Alif Lam Mim
Alif. La’am. Mi’em!
Alif, Laam, Meem
Alif. La’am. Mi’em!
A. (Alef), L. (lam), M. (Meem) the Surah opens with these introductory letters from the Arabic Alphabet to draw attention to the miracle of the Quran which though written in the people's tongue, cannot be emulated
Alif Lam Meem
Alif-Lãm-Mĩm.
Alif, Lam, Mim.
ALIF lām mīm. The revelation of the Book, of which there is no doubt, is from the Lord of the Universe
A. L. M.
Alif Lam Meem,
Alif Lam Meem
Alif, Lam, Meem.
Alif, 'A', L?m, 'L', M?m 'M'
Alif. LÄm. MÄ«m.
A.L.M. Allah Aleem the Knower, Hakeem the Wise, narrates that
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
تَنزِیلُ ٱلۡكِتَـٰبِ لَا رَیۡبَ فِیهِ مِن رَّبِّ ٱلۡعَـٰلَمِینَ ٢
This scripture, free from all doubt, has been sent down from the Lord of the Worlds
The book (the Qur’an) in which there is no doubt, is revealed from the Lord of the worlds.
Revelation of this Book, whereof there is no doubt, is from the Lord of the Worlds
The revelation of this Book free of doubt and involution is from the Lord of all the worlds
This is the knowledge (Book) of the reality and sunnatullah revealed from the Rabb of the worlds (the Rabb of ‘humans’)! (In many places throughout the Quran the word ‘worlds’ has been used to denote ‘humans’. This is worth examining and contemplating.)
The revelation of the Book, without any doubt of it, is from the Lord of the worlds.
The [gradual] sending down of the Book, there is no doubt in it, is from the Lord of all the worlds
(This is) the Book which, it is beyond all doubt, is being sent down in parts from the Lord of the worlds
This Book (-the Qur'an) which is wanting in naught, containing nothing doubtful, disturbing and there is no false charge in it, has been revealed by the Lord of the worlds
The sending down of the Book, wherein no doubt is, from the Lord of all Being
Without a doubt, revelation of the book is from the Lord of humankind.
This is a book that there is no doubt about its revelation from the Creator of the worlds
This is the revelation of the Book in which there is no doubt, from the Guardian Evolver of all the systems of knowledge
The bestowal of the Scripture from on high is—no doubt about it—by the Lord of all realms.
The revelation of the Book, there is no doubt therein, from the Lord of the worlds
The revelation of the Book is, without doubt, from the Lord Of The Creation
The revelation of the book wherein there is no doubt from the Lord of the worlds.
The revelation of this book, there is no doubt thereof, is from the Lord of all creatures
The revelation of the Book, wherein there is no doubt, is from the Lord of the Worlds
The sending down of the Book in which there is no doubt that is from the Lord of the Worlds
This Book is without a doubt a Revelation sent down from the Lord of the Worlds
Descent of Al-Kitab, no doubt therein, is from the Nourisher-Sustainer of the worlds
The sending down successively of the Book, there is no doubt in it. It is from the Lord of the worlds.
[This is] the revelation of the Book in which there is no doubt. [It is] from the Lord of the Worlds.
This Book (Al-Qur'an), which contains no doubt, is revealed by the Lord of the worlds
This Book, beyond all doubt, was revealed by the Lord of the Universe
The revelation of the Book, there is no doubt in it, is from the Lord of the worlds
The sending down of the book, in which there is nothing doubtful, (is) from the Fosterer of the worlds.
Revelation of this Book is, no doubt, from the Lord of the worlds
There is not even an iota of doubt in it that sending down of this Book is from the Lord of all the worlds
The sending down of this Scripture, without a doubt, from the Lord of the worlds
The sending down of this Book, without a doubt, from the Lord of the worlds
The sending down of this Book, without a doubt, from the Lord of the worlds.
The Book's descent, no doubt/suspicion in it, (is) from the creations all together's/(universes') Lord
The bestowal from on high of this divine writ issues, beyond any doubt, from the Sustainer of all the worlds
The successive sending down of the Book: there is no suspicion about it, from The Lord of the worlds
The revelation of the Scripture whereof there is no doubt is from the Lord of the Worlds
There is no doubt that this Book is revealed by the Lord of the Universe
(This) revelation of the Book – in which there is no doubt - is from the Lord of the worlds
This is the Revelation of the ‘Book’ in which there is no doubt that is from the Lord of the Worlds.
The revelation of this book is from the Lord of the universe. There is no doubt about this (at all)
This is the Revelation Knowledge of the Book in which there is no doubt that is from the Lord of the Worlds.
This Book -the Quran- has without doubt proceeded from Allah and has been intimated by Him, the Creator of the Worlds, the visible and the invisible, pasts, present and those to come
The revelation of the Book free from any doubt, is from the Lord of the worlds.
The revelation of this Book is—beyond doubt—from the Lord of all worlds.
A revelation of the book without doubt from the Lord of all worlds.
Do they say: ‘He¹ has invented it himself‘
The book is, without a doubt, a revelation from the Lord of the universe.
there is no doubt that this book has been sent down exactly as it is from the Lord of the Worlds.
there is no doubt that this book has been sent down exactly as it is from the Lord of the Worlds.
The Book Revelation Download, there is no doubt in it, from the worlds Lord.
The revelation of the Book, there is no doubt in it, is from the Lord of the Worlds
The revelation of this Book comes, beyond any doubt, from the Lord of all the worlds.
This Book is, beyond any doubt, a Revelation from the Lord of the Worlds
The revelation of the Book, there is no doubt in it, is from the Lord of the worlds
The revelation of the Book - there is no doubt about it - is from the Lord of the worlds
The revelation of the Book in which there is no doubt, from the Lord of the worlds
(This is) the Revelation of the Book in which there is no doubt— From the Lord of the Worlds (Rub-ul-'Ala'meen)
This Book, beyond doubt, is a revelation from the Lord of the worlds.
The revelation of the Book, without a doubt, is from the Lord of the Universe
[This is] the revelation of the Book about which there is no doubt from the Lord of the worlds
The revelation of the Book, there is no doubt in it, from the Lord of the worlds.
(This is) the Revelation of the Book in which there is no doubt,- from the Lord of the Worlds
(This is) the Revelation of the Book in which there is no doubt,- from the Lord of the Worlds
أَمۡ یَقُولُونَ ٱفۡتَرَىٰهُۚ بَلۡ هُوَ ٱلۡحَقُّ مِن رَّبِّكَ لِتُنذِرَ قَوۡمࣰا مَّاۤ أَتَىٰهُم مِّن نَّذِیرࣲ مِّن قَبۡلِكَ لَعَلَّهُمۡ یَهۡتَدُونَ ٣
Yet they say, ‘Muhammad has made it up.’ No indeed! It is the Truth from your Lord for you [Prophet], to warn a people who have had no one to warn them before, so that they may be guided
Or do they say: “He (Muhammad) has fabricated it?” Nay, it is the truth from your Lord so that you (O Muhammad) may warn people to whom no Warner has come before you, in order that they may be guided.
Will they say: he hath fabricated it? Aye! it is the truth from thy Lord, that thou mayest warn therewith a people unto whom no warner came before thee, that haply they may be guided
Or do they say he has fabricated it? In fact, it is the truth from your Lord so that you may warn the people to whom no admonisher was sent before you. They may haply come to guidance
Or do they say, “He made it up”! Never! It is the Truth from your Rabb so that with it you may warn the people to whom no warner has come before you... Perhaps they will (evaluate and) attain the reality.
Or do they say, ´He has invented it´? No indeed! It is the truth from your Lord to warn a people to whom, before you, no warner came, so that hopefully they will be guided.
Do they say, ‘He has fabricated it’? Rather it is the truth from your Lord, that you may warn a people to whom there did not come any warner before you, so that they may be guided [to the right path]
Or do they say: he (Muhammad) has fabricated it? No, rather it is the truth from your Lord, that you may warn a people to whom no warner has come before you (during a long interlude during which no Messengers appeared), so that they may be guided (to find and follow the Straight Path)
Do the people say, `He has invented it?' It is not so; it is the truth from your Lord. It has been revealed that you may warn the people to whom no Warner before you (for a long long time) has come so that they may receive guidance
Or do they say, 'He has forged it'? Say: 'Not so; it is the truth from thy Lord that thou mayest warn a people to whom no warner came before thee, that haply so they may be guided
Or do they say he made it up? No, but it is the truth from your Lord in order for you to warn people whom a warner has not come to them before you, so that they may be guided.
The disbelievers say: “Mohammad has fabricated this book.” This is not true. God has sent this book, through Mohammad, to those, for whom there has not come a Warner for the longest time, so that they may be directed to the right path
Or do they say, “He has fabricated it?” No, it is the truth from your Lord, so you can advise a people to whom no warner has come before you, in order that they may receive guidance
Yet they say, “He has fabricated it.” Rather, it is the truth from yoursg Lord, so that you may warn a people to whom no warner came before you, that they may be guided.
Do they say, 'He has forged it?' Nay! it is the truth from thy Lord, that thou mayest warn a people, to whom no warner has come before thee, haply they may be guided
What! They dare say that, “He has fabricated it”? In fact it is the Truth from your Lord, in order that you warn a nation towards whom no Herald of Warning came before you, in the hope of their attaining guidance
Or do they say that he has contrived it. Nay! It is the truth from your Lord so that you may warn a people unto whom came no warner before you perhaps they may be rightly guided.
Will they say, Mohammed hath forged it? Nay, it is the truth from thy Lord, that thou mayest preach to a people, unto whom no preacher hath come before thee; peradventure they will be directed
Or do they say, "He (Muhammad) has invented it? Nay! It is the truth from your Lord that you may warn a people to whom no Warner has come before you, that they may follow the right direction
Or do they say: 'He has forged it himself? ' Say: 'No, it is the truth from your Lord so that you can warn a nation to whom none has warned before you, in order that they are guided
Will they say, He hath forged it? Nay, it is the truth from thy Lord that thou mayest warn a people to whom no warner hath come before thee, that haply they may be guided
Do they say he has forged it? Nay, it is Al-Haqq from your Nourisher-Sustainer, in order that you may warn a nation to whom no warner has come before you, so that they may receive guidance
Or they say: He devised it. Nay! It is The Truth from thy Lord that thou warnest a folk to whom no warner approached them before thee, so that perhaps they will be truly guided.
Or do they say, “He has forged it”? No, it is the truth from your Lord so you may admonish a people to whom no warner had come before you. [It is given] so they may receive guidance.
Do the people say: "He (Muhammad) has forged it?" Nay! It is the Truth from your Lord, so that you may warn a people to whom no Warner has come before you: so that they may receive guidance
Or do they say: "He has fabricated it?" Nay, it is the Truth from your Lord so that you may warn a people to whom no warner came before you; perhaps they will be guided to the Right Way
Or do they say: He has forged it? Nay it is the Truth from thy Lord that thou mayest warn a people to whom no warner has come before thee that they may walk aright
Or do they say, “He has forged it?” No, it is the truth from your Fosterer that you may warn a people to whom no warner has come before you, they that may receive guidance.
Do they say He (Prophet Muhammad) has forged it? Nay! It is the Truth from your Lord to warn a people to whom no warner had come before you. They may thereby walk the Right Path
Do the disbelievers and the polytheists say: ‘He (the Holy Prophet) has fabricated it’? Nay, it is the truth from your Lord so that you may warn those to whom no Warner has come before you that they may receive guidance
Or do they Say: "He fabricated it!" No, it is the truth from your Lord, so that you may warn a people who never received a warner before you, in order that they may be guided
Or do they say: "He fabricated it!" No, it is the truth from your Lord, so that you may warn a people who never received a warner before you, in order that they may be guided
Or do they say: "He fabricated it!" No, it is the truth from your Lord, so that you may warn a people who never received a warner before you, in order that they may be guided.
Or they say: "He fabricated/cut and split it." But it is the truth from your Lord to warn/give notice (to) a nation, none from a warner/giver of notice did come to them from before you, maybe/perhaps they be guided
and yet, they [who are bent on denying the truth] assert, “[Muhammad] has invented it!” Nay, but it is the truth from thy Sustainer, enabling thee to warn [this] people to whom no warner has come before thee, so that they might follow the right path
Or even do they say, "He has fabricated it?" No indeed, (but) it is the Truth from your Lord, that you may warn a people; in no way did (any) warner come up to them even before you, that possibly they would be guided
Or say they: He hath invented it? Nay, but it is the Truth from thy Lord, that thou mayst warn a folk to whom no warner came before thee, that haply they may walk aright
Do they say that he, (Muhammad), has invented it? No, it is the truth from your Lord so that you will warn the people who have not received a warning before you. Perhaps they will seek guidance
Is it that they say, .He has fabricated it.? No, it is the truth from your Lord, so that you (O prophet,) may warn a people to whom no warner has come before you; may be they take the right path
Or do they say: “He has mythologized it?” Nay, it is the Truth from your Lord so that you may be able to warn a people who never received a warner before you, and that they may attain spiritual insight.
Do they say he has made it all up? On the contrary, it is the absolute truth from your Lord! (It is revealed) in order to warn the nation among whom no warner had come before you. Perhaps they will find their way
Or do they say, “He has fabricated It?” In fact, it is the Truth from your Lord so that you may admonish a people to whom none has warned before you. Perhaps they will have the tendency to pursue the opportunity for receiving salvation.
Or do they -the infidels- say: "He -Muhammad- has forged it and related it to Allah! " But it is indeed the truth revealed by Allah to you O Muhammad to exhort a people who never received a Messenger before you serving as a spectacle and a warning that they might hopefully be deviated into sense and be guided into all truth
They say: “Muhammad has made it up”? On the contrary, it is the truth from your Lord, revealed to you to warn a people to whom no warner has come before you, so they may be guided.
Or do they say, “He has fabricated it!”? No! It is the truth from your Lord in order for you to warn a people to whom no warner has come before you, so they may be ˹rightly˺ guided.
Or do they say he has invented it? But it is the truth from your Lord in order for you to warn a people to whom no warner has come before you, for them to be guided.
Surely it is the Truth from your Lord, that you may forewarn a people none has warned before you, and that they may be rightly guided
They said, "He fabricated it." Indeed, this is the truth from your Lord, to warn people who never received a warner before you, that they may be guided.
Or do they say, "He invented it?" Rather, it is the Truth from your Lord, so that you will warn a people to whom no warner has come before you, and that they may be guided.
Or do they say, "He invented it?” Rather, it is the Truth from your Lord, so that you will warn a people to whom no warner has come before you and that they may be guided.
Or they say, “He slandered it.” Nay, but it is the right from your Lord, to warn a kinfolk whom none among a warner has come to them before you, perhaps they may be guided.
Or do they say: 'He (the Prophet) has forged it'? Nay! It is the truth from your Lord, that you may warn a people to whom no warner came before you, that haply they may be guided aright
Do they say: 'He has invented it?' It is indeed the truth from your Lord, so that you may warn a community to whom no warner has come before you, and that they may be guided.
And yet they assert, "He has invented it." Nay, it is but the Truth from your Lord, for you to warn a folk to whom no Warner has come before you, and so that they might get the Right Guidance. (Prophet Ishmael was the ancestor of, and not a Prophet to, the Arabs who became a community long after he passed on. See note (2:125), (28:46), (36:6). And the Message is to fan out from Arabia to all mankind (2:185), (3:3), (3:137), (6:19), (6:91), (10:2), (14:1), (25:1), (30:58), (39:41), (68:52))
Or do they say: He has forged it? Nay! it is the truth from your Lord that you may warn a people to whom no warner has come before you, that they may follow the right direction
Do they say, `He has forged it?' Nay, it is the truth from thy Lord, that thou mayest warn a people to whom no Warner has come before thee, that they may be guided
Or do they say, “He has fabricated it”? Nay, it is the truth from thy Lord, that thou mayest warn a people to whom no warner has come before thee, that haply they may be guided
Or do they (the unbelievers) say: "Has he fabricated it (or made it up)?" No! It is the Truth from your Lord, so that you may warn a people to whom no warner has come before you, so that they may receive guidance
Do they say, “He fabricated it”? No, it is the truth from your Lord, to warn a people who received no prior warning, so they may be guided.
Yet they say, 'He made it up.' In fact, it is the Truth from your Lord, to warn a people who received no warner before you, that they may be guided
Or do they say, "He invented it"? Rather, it is the truth from your Lord, [O Muhammad], that you may warn a people to whom no warner has come before you [so] perhaps they will be guided
Or do they say, 'He has forged it?' Nay, it is the truth from your Lord, that you may warn people, to whom no warner has come before you, perhaps they may be guided.
Or do they say, "He has forged it"? Nay, it is the Truth from thy Lord, that thou mayest admonish a people to whom no warner has come before thee: in order that they may receive guidance
Or do they say, "He has forged it"? Nay, it is the Truth from thy Lord, that thou mayest admonish a people to whom no warner has come before thee: in order that they may receive guidance
ٱللَّهُ ٱلَّذِی خَلَقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ وَمَا بَیۡنَهُمَا فِی سِتَّةِ أَیَّامࣲ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ مَا لَكُم مِّن دُونِهِۦ مِن وَلِیࣲّ وَلَا شَفِیعٍۚ أَفَلَا تَتَذَكَّرُونَ ٤
It is God who created the heavens and the earth and everything between them in six Days. Then He established Himself on the Throne. You [people] have no one but Him to protect you and no one to intercede for you, so why do you not take heed
It is Allah Who has created the heavens and the earth, and all that is between them in 6 days. Then He rose over the Throne (to suit Majesty). You (people) have no protector or intercessor besides Him. Will you not then remember
Allah it is Who created the heavens and the earth and whatsoever is betwixt the twain in six days, and then He established Himself on the throne. No patron have ye nor an intercessor, besides Him. Will ye not then be admonished
It is God who created the heavens and the earth and all that lies between them, in six spans, then assumed all authority. You have no protector other than Him, nor any intercessor. Will you not be warned even then
It is Allah who created the heavens (the levels of the self and consciousness) and the earth (the body – brain) and everything in between them in six stages (the six stages in terms of the creation of humans are: 1. Sperm/egg; 2. Conception [zygote]; 3. Cell division; 4. Cellular differentiation; 5. The formation of the organs; and 6. Specialization of organs with various functions and the formation of consciousness and the senses) and then He established Himself on the Throne (commenced administration in the world of acts with His Names)... You have no guardian or intercessor besides Him... Do you still not contemplate and evaluate this? (There are two ways of looking at this verse according to my understanding: In respect of man’s external world and in terms of man’s existence.)
Allah is He who created the heavens and the earth and everything between them in six days and then established Himself firmly upon the Throne. You have no protector or intercessor apart from Him. So will you not pay heed?
It is Allah who created the heavens and the earth and whatever is between them in six days, then He settled on the Throne. You do not have besides Him any guardian or intercessor. Will you not then take admonition
God is He Who has created the heavens and the earth and what is between them in six days, then established Himself on the Supreme Throne.2 You have, apart from Him, no guardian (to whom you might refer the ultimate meaning and outcome of your affairs), nor any intermediary (who, without His leave, can cause anything of use to reach you). Will you not reflect and be mindful
Allah is He Who created the heavens and the earth and all that lies between the two in six aeons. Again (listen to another great truth,) He is firmly settled on the Throne (of sovereignty). You have no real patron nor an intercessor beside Him; will you take no heed then
God is He that created the heavens and the earth, and what between them is, in six days, then seated Himself upon the Throne. Apart from Him, you have no protector neither mediator; will you not remember
God is the One Who created the skies and the earth and whatever between them in six stages then He reigned over the dominion. There is no protector and no mediator for you other than Him. Do you not take notice?
God is the One Who Created the heavens and the earth in six periods (steps); then He took absolute control of His realm of creation from His Throne. You do not have any guardian or person to pray for you except Him. Don’t you get it
It is God who has created the heavens and the earth, and all between them, in six days, and is firmly established on the throne of authority. You have none besides Him to protect or intercede for you. Will you not then receive advice
Allah is the One Who created the heavens and the earth and whatever is between them in six days, and then settled over the Throne; apart from Him, youpl have neither ally nor intercessor. Will you not remind yourselves?
God it is who created the heavens and the earth and what is between the two in six days; then He made for the throne! ye have no patron beside Him and no intercessor; are ye not then mindful
It is Allah Who created the heavens and the earth, and all what is between them, in six days, then (befitting His Majesty) established Himself over the Throne (of control); leaving Allah, there is neither a friend nor an intercessor for you; so do you not ponder
Allah it is He who created the heavens and the earth and all that is between them in six periods, then He established His presence on the throne. You have no ally or any intercessor besides Him. Will you not then remember?
It is God who hath created the heavens and the earth, and whatever is between them, in six days; and then ascended his throne. Ye have no patron or intercessor besides Him. Will ye not therefore consider
Allah is He Who created the heavens and the earth and what is between them in six Days (periods), and He mounted the Throne (of authority); you have not besides Him any guardian or any intercessor, will you not then remember
It was Allah, who, in six days created the heavens and the earth and all that is between them, and then willed to the Throne. You have no guardian nor intercessor other than Him. Will you not remember
God it is who hath created the Heavens and the Earth and all that is between them in six days; then ascended his throne. Save Him ye have no patron, and none to plead for you. Will ye not then reflect
Allah is That Who created the heavens and the earth and whatever is between those two in six aeons; then He set (Himself) over the Throne. There is not for you, besides Him, out of a wali, and neither a shafee (intercessor). Will you then not remind (yourself and remind others)
God! It is He Who created the heavens and the earth and whatever is between them in six days. Again, He turned His attention to the Throne. You will have none other than Him as protector and no intercessor. Will you not, then, recollect?
It was Allah who created the skies and the earth and all among them in six days, and then He established Himself on the throne [of ultimate power]. Besides Him, you have no one who can protect or intercede. Won’t you remember?
It is Allah Who has created the heavens, the earth and all that is between them in six periods, then firmly established Himself on the Throne of Authority. You have no guardian or intercessor besides Him. Will you not then take heed
It is Allah Who created the heavens and the earth and all that is between the two, in six days, and then He established Himself on the Throne. You have no guardian or intercessor other than He. Will you, then, not take heed
Allah is He Who created the heavens and the earth and what is between them in six periods, and He is established on the Throne of Power. You have not besides Him a guardian or an intercessor. Will you not then mind
It is Allah Who created the skies and the earth and that which is between them both, in six periods, then He set the balance on the throne (of the universe). You do not have besides Him any guardian nor do you have a mediator. Then, will you not be mindful?
Allah is He Who created the heavens and the earth and what is in between them in six periods of time. He then ascended the Throne of Power. You have no wali or intercessor besides Him! Will you not then take heed
Allah is He Who created the heavens and the earth and whatever is between them in six days (i.e., six phases). He then established His authority on the Throne (of command and control system of the universe, befitting His glory). You have no helper or intercessor apart from Him. So do you not accept direction and guidance
God is the One who created the heavens and the Earth, and everything between them in six days, then He settled to the Throne. You do not have beside Him any Lord, nor intercessor. Will you not then remembe
God is the One who has created the heavens and the earth, and what is between them in six days, then He settled upon the Throne. You do not have besides Him any Lord, nor intercessor. Will you not then remember?
God is the One who has created the heavens and the earth, and what is between them in six days, then He settled upon the Throne. You do not have besides Him any lord, nor intercessor. Will you not then remember?
God is who created the skies/space and the earth/Planet Earth, and what (is) between them (B) in six days/times, then He aimed to/sat on on the throne , none from a mediator and nor guardian/ally (is) for you from other than Him, so do you not mention/remember
IT IS GOD who has created the heavens and the earth and all that is between them in six aeons, and is established on the throne of His almightiness. You have none to protect you from God, and none to intercede for you [on Judgment Day]: will you not, then, bethink yourselves
Allah is (The One) Who created the heavens and the earth, and whatever is between them in six days; thereafter He leveled Himself upon the Throne. (How He did so is beyond human understanding) In no way do you have, apart from Him, any patron nor any intercessor. Will you then not remind yourselves
Allah it is Who created the heavens and the earth, and that which is between them, in six Days. Then He mounted the Throne. Ye have not, beside Him, a protecting friend or mediator. Will ye not then remember
God is the one who created the heavens and the earth and all that is between them in six days, then He established His dominion over the Throne. No one besides Him is your guardian or intercessor. Will you then not take heed
Allah is the One who created the heavens and the earth and all that is between them in six days, then He positioned Himself on the Throne. Other than Him, there is neither a guardian for you, nor an intercessor. Would you then not observe the advice
It is Allâh Who created the heaven and earth and what is between them in six days. Then ascended He the (Glorious) Throne of (Power & Glory). You have none beside Him as a guardian or as an intercessor. Will you not then celebrate the praise of your Lord and declare His divine glory?
It is Allah Who, in six periods (of time), created the heavens and the earth and everything in between. Then, He mounted the throne! Besides Him, you have no partner or advocate to intercede. So then, will you bear that in mind
It is Allâh Who created the heavens and earth, and what is between them in six days. Then ascended He the (Glorious) Throne. You have none beside Him as a guardian or as an intercessor. Will you not then celebrate the praise of your Lord and declare His absolute majesty and glory?
Allah is He Who created the heavens and the earth and all that lies in the space between in six days* determined by His own unit of time and proclaimed in His calendar. He then set Himself on the Throne of dominion, grace and mercy. Besides Him you have no tutelary guardian nor an intercessor; can you people not reflec
Allah created the Heavens and the Earth and what’s between them in six days, and then established Himself upon the Throne. You have no helper or intercessor beside Him. Will you not pay attention
It is Allah Who has created the heavens and the earth and everything in between in six Days, then established Himself on the Throne. You have no protector or intercessor besides Him. Will you not then be mindful?
Allah is who created the heavens and the earth and what is between them in six days, then He rose onto the throne, you have neither protector nor mediator besides Him, do you not then reflect?
It was God who in six days created the heavens and the earth and all that lies between them, and then ascended the throne. You have no guardian or intercessor besides Him. Will you not reflect
GOD is the One who created the heavens and the earth, and everything between them in six days, then assumed all authority. You have none beside Him as Lord, nor do you have an intercessor. Would you not take heed?
It is God who created the heavens and the earth and all that is between them in six days; then He sat down on the Throne of His majesty. Apart from Him, You have no one to protect you or to intercede for you, so, will you not remember this?
It is God who created the heavens and the Earth and all that is between them in six days; then He sat down on the Throne of His majesty. Apart from Him, You have no one to protect you or to intercede for you, so will you not remember this?
Allah is the one who created the skies and the earth and what is between them in six days, then He settled upon the Throne. You have not without Him, among a guardian nor an intercessor. So, Will yourselves not be remembering?
Allah is He Who created the heavens and the earth and what is between them in six Days then He established Himself on 'Arsh (the Throne of authority), for you there is none besides Him of a guardian, nor any intercessor; will you not then receive admonition
God it is who created the heavens and the earth and all that is between them in six days, and established Himself on the Throne. You have none to protect you from God, and none to intercede with Him for you. Will you not, then, reflect?
Allah it is Who has created the heavens and the earth and all that is between them in six stages, and is established on the Throne of His Almightiness of Supreme Control (7:54). You have no patron and no intercessor beside Him. Will you not, then, bear this in mind
Allah is He Who created the heavens and the earth and what is between them in six periods, and He mounted the throne (of authority); you have not besides Him any guardian or any intercessor, will you not then mind
ALLAH is HE Who created the heavens and the earth, and that which is between them, in six periods, then HE settled Himself on the Throne. You have no helper or intercessor beside HIM. Will you not then reflect
God it is Who created the heavens and the earth and whatsoever is between them in six days. Then He mounted the Throne. Apart from Him you have neither protector, nor intercessor. Will you not, then, remember
It is Allah Who has created the heavens and the earth, and all (that is) between them, in six Days, then He is firmly rose over the Throne: Besides Him, you have no one, to protect or come to (your) help: Then, will you not remember and take the warning
It is God who created the heavens and the earth, and whatever is between, in six periods, then He set Himself upon the throne. You have no protector or intercessor apart from Him. Will you not remember?
God is He who created the heavens and the earth and everything between them in six days, and then established Himself on the Throne. Apart from Him, you have no master and no intercessor. Will you not reflect
It is Allah who created the heavens and the earth and whatever is between them in six days; then He established Himself above the Throne. You have not besides Him any protector or any intercessor; so will you not be reminded
God is the one who created the heavens and the earth and what is between them in six days; then He settled on the throne. You have no patron besides Him and no intercessor; then will you not remember?
It is God Who has created the heavens and the earth, and all between them, in six Days, and is firmly established on the Throne (of Authority): ye have none, besides Him, to protect or intercede (for you): will ye not then receive admonition
It is Allah Who has created the heavens and the earth, and all between them, in six Days, and is firmly established on the Throne (of Authority): ye have none, besides Him, to protect or intercede (for you): will ye not then receive admonition
یُدَبِّرُ ٱلۡأَمۡرَ مِنَ ٱلسَّمَاۤءِ إِلَى ٱلۡأَرۡضِ ثُمَّ یَعۡرُجُ إِلَیۡهِ فِی یَوۡمࣲ كَانَ مِقۡدَارُهُۥۤ أَلۡفَ سَنَةࣲ مِّمَّا تَعُدُّونَ ٥
He runs everything, from the heavens to the earth, and everything will ascend to Him in the end, on a Day that will measure a thousand years in your reckoning
He manages every affair from the heavens to the earth; then each affair goes up to Him in one day, the period of which is 1,000 years of what you count (as worldly time).
He disposeth every affair from the heaven unto the earth; thereafter it shall ascend unto Him in a Day the measure whereof is one thousand years of that which ye compute
He regulates all affairs from high to low, then they rise to perfection step by step in a (heavenly) day whose measure is a thousand years of your reckoning
He governs the earth (the brain) from the heaven (through the cosmic electromagnetic energy emanating from the qualities of the Names in the form of celestial constellations [star signs] that affect the second brain in the gut and thus one’s consciousness, or from an internal perspective, through the Names that become manifest in one’s brain based on the holographic reality)... Then it will ascend to Him in a time, the extent of which is a thousand years (the ascension to the life of the spirit-body or a dimensional return to one’s essence).
He directs the whole affair from heaven to earth. Then it will again ascend to Him on a Day whose length is a thousand years by the way you measure.
He directs the command from the heaven to the earth; then it ascends toward Him in a day whose span is a thousand years by your reckoning
He directs the affair from heaven to the earth; then the affair ascends to Him in a day the measure of which is a thousand years of what you reckon
He plans the scheme from the heaven (and sends it) to the earth, then it shall ascend to Him in (the course of) a day the duration of which is a thousand years according to your computation (in this world)
He directs the affair from heaven to earth, then it goes up to Him in one day, whose measure is a thousand years of your counting
He directs every affair from the sky to the earth, then it goes up to Him in a day that its duration is one thousand years of what you count.
Everything is controlled by God through His established administrative system. His orders are sent to the far most corner of the universe, and the response is beamed back to Him, in a day of His calendar which is equal to one thousand years of your calendar
He manages all affairs from the heavens to the earth. In the end will all affairs go up to Him, on a day the space whereof will be as a thousand years of your counting
He governs every matter from the heavens to the earth, then it ascends to Him on a day the length of which is a thousand years by yourpl count.
He governs the affair from the heaven unto the earth; then shall it ascend to him in a day, the measure of which is as a thousand years of what ye number
He plans (all) the job(s) from the heaven to the earth - then it will return to Him on the Day which amounts to a thousand years in your count
He pronounces the commandment from the heaven down to the earth, then it rises up to Him in a day which is worth thousand years from that you count.
He governeth all things from heaven even to the earth: Hereafter shall they return unto Him, on the day whose length shall be a thousand years, of those which ye compute
He directs the ordinance (regulates all affairs) from the heaven to the earth; then shall it ascend to Him in a Day the measure of which is a thousand years of what you count
He directs the affair from heaven to earth. Then it will ascend to Him in one day, a day whose value is a thousand years by your reckoning
From the Heaven to the Earth He governeth all things: hereafter shall they come up to him on a day whose length shall be a thousand of such years as ye reckon
He will plan the (Divine) Ordinance from the heaven unto the earth, then it shall ascend to Him in an eon — the duration of which became a thousand years according to what you compute
He manages every command from the heaven to the earth. Again, it will go up to Him in a day, the span of which had been a thousand years of what you number.
He rules matters from Heaven to Earth. Ultimately, all matters will be referred to Him on a day consisting of a thousand years by your perspective.
He plans all affairs from the heavens to the earth: then each affair ascends to Him (takes place) in a time period which, to your calculations, is one thousand years
He governs from the heaven to the earth and then the record (of this governance) goes up to Him in a day whose measure is a thousand years in your reckoning
He orders the Affair from the heaven to the earth; then it will ascend to Him in a day the measure of which is a thousand years as you count
He governs the affair from the sky to the earth, then it will ascend to Him in a day, the measure of which is a thousand years of that which you count.
He (Allah) directs the Divine Command from the heavens to the earth. Then it will come up to Him on a Day the measure of which is a thousand years as you count
He plans and executes the command and control system from the heavens to the earth. Then His command ascends (and will ascend to completion) towards Him in one Day which measures one thousand years according to (the number) that you count
He arranges matters from the heaven to the Earth, then it ascends to Him in a day which is equivalent to one thousand of the years which you count
He arranges matters from the heaven to the earth, then it ascends to Him in a day which is equivalent to one thousand of the years which you count.
He arranges matters from the heaven to the earth, then it ascends to Him in a day which is equivalent to one thousand of the years which you count.
He plans/regulates the matter/affair from the sky/space to the earth/Planet Earth, then (it) ascends/zigzags to Him in a day/time its measure/estimation (is) one thousand years from what you count
He governs all that exists, from the celestial space to the earth; and in the end all shall ascend unto Him [for judgment] on a Day the length whereof will be [like] a thousand years of your reckoning
He conducts the Command from the heaven to the earth; thereafter it winds up (i.e., to ascend with difficalty) to Him in (one) Day, whose determined (length) is a thousand years of what you number
He directeth the ordinance from the heaven unto the earth; then it ascendeth unto Him in a Day, whereof the measure is a thousand years of that ye reckon
He sends the regulation of the affair from the heavens to the earth, then on the day which is equal to one thousand years of yours, it will ascend to Him
He manages (every) matter from the sky to the earth, then it (every matter) will ascend to Him in a day the measure of which is one thousand years according to the way you count
He orchestrates the ordinance from the heaven to the earth; then it will ascend to Him in a day, equivalent a thousand years of your reckoning.
He runs the affairs (of the universe) from the heavens down to earth. Then it, (the detail about all matters) rise up to Him in a day that equals a thousand years based on how you count
He orchestrates the ordinance from the heavens to the earth. Then it will ascend to Him in a day whose measure is a thousand years by your reckoning.
He conducts all affairs and all matters of His created beings from the heavens above down to the earth below and the process bounds back to Him over a period of a day, determined by His own unit of time, amounting to one thousand years of those you -people- count according to your earthly calendar*
He oversees the running of everything from the sky to the Earth, which will then go up to Him on a Day whose extent shall be like a thousand years by your counting.
He conducts every affair from the heavens to the earth, then it all ascends to Him on a Day whose length is a thousand years by your counting.
He directs the command from the heaven to the earth, then it ascends to Him within a day whose measure is a thousand years of your counting.
He governs all, from heaven to earth. And all will ascend to Him in a single day, a day whose space is a thousand years by your reckoning
All matters are controlled by Him from the heaven to the earth. To Him, the day is equivalent to one thousand of your years.
He manages everything from heaven to earth; then, it will all ascend to Him on a Day whose measure is a thousand years as you count them.
He manages everything from heaven to Earth; then, it will all ascend to Him on a Day whose measure is a thousand years as you count them.
He directs the matter, from the skies to the earth. Then it serpentinely ascends to Him on a Day which its measure is a thousand lunar years from what you are counting.
He directs the affair (of this world) from the heaven to the earth, then shall it ascend to Him in a Day the measure of which is a thousand years of what you reckon
He regulates and governs all that exists, from the celestial space to the earth; and in the end all shall ascend to Him [for judgement] on a day the length of which is one thousand years by your reckoning.
He governs all that exists, from the celestial Highs to the Lows. And all things evolve higher to what they are meant to be in such stages where a single Day before Him equals a thousand years according to your count. (22:47, 35:10. And some of these stages span fifty thousand years each, of your count 70:4)
He regulates the affair from the heaven to the earth; then shall it ascend to Him in a day the measure of which is a thousand years of what you count
HE will plan HIS ordinance from the heaven unto the earth, then will it go up to HIM in a day the duration of which is a thousand years according as you reckon
He directs the affair from Heaven unto earth; then it ascends unto Him in a day whose measure is as a thousand years of that which you reckon
He (Allah) rules (over all) affairs from the heavens to the earth; Then in the end (all affairs) will go up to Him, in one Day, where the space will be a thousand years of your (worldly) understanding
He directs the affairs from the heavens to the earth; then it ascends to Him, in a Day the measure of which is a thousand years according to your calculations.
He regulates all affairs, from the heavens, to the earth. Then it ascends to Him on a Day the length of which is a thousand years by your count
He arranges [each] matter from the heaven to the earth; then it will ascend to Him in a Day, the extent of which is a thousand years of those which you count
He governs the affair from the heaven to the earth; then it ascends to Him in a day, the measure of which is a thousand years of what you number.
He rules (all) affairs from the heavens to the earth: in the end will (all affairs) go up to Him, on a Day, the space whereof will be (as) a thousand years of your reckoning
He rules (all) affairs from the heavens to the earth: in the end will (all affairs) go up to Him, on a Day, the space whereof will be (as) a thousand years of your reckoning
ذَ ٰلِكَ عَـٰلِمُ ٱلۡغَیۡبِ وَٱلشَّهَـٰدَةِ ٱلۡعَزِیزُ ٱلرَّحِیمُ ٦
Such is He who knows all that is unseen as well as what is seen, the Almighty, the Merciful
That is He, the All-Knower of all the unseen and the seen, the All-Mighty, the Merciful.
Such is the Knower of the unseen and the seen, the Mighty, the Merciful
Such is (He) the knower of the unknown and the known, the mighty and the merciful
Thus (Allah) is the Knower of the unknown (unperceivable) and the manifest (perceivable), the Aziz, the Rahim.
That is the Knower of the Unseen and the Visible, the Almighty, the Most Merciful:
That is the Knower of the sensible and the Unseen, the All-mighty, the All-merciful
Such is He, the Knower of the Unseen and the witnessed (all that lies in the hidden and visible realms and beyond and within the realm of any created being’s perception), the All-Glorious with irresistible might, the All-Compassionate
Such is He Who knows the hidden reality and the obvious, the All-Mighty, the Ever Merciful
He is the knower of the Unseen and the Visible, the All-mighty, the All-compassionate
This is the knower of the unseen and the visible, the powerful, the merciful.
God alone knows all secrets and non-secret matters. He is the Almighty, the Most Kind
Such is He, the Knower of all things hidden and open, the Exalted in Power, the Merciful Benefactor
That is the Knower of the hidden realm and the manifest, the Almighty, the Bestower of mercy
That is He who knows the unseen and the visible; the mighty, the merciful
This is the All Knowing - of all the hidden and the visible, the Most Honourable, the Most Merciful
This is He, Knower of the unseen and of the witnessed, The All-mighty, The Most Merciful.
This is He who knoweth the future, and the present; the mighty, the merciful
This is the Knower of the unseen and the seen, the Mighty the Merciful
He is the Knower of the Unseen and the Visible, the Almighty, the Most Merciful
This is He who knoweth the unseen and the seen; the Mighty, the Merciful
This is the Knower of the unseen and the seen, the All-Mighty, the continuously Merciful —
That is the One Who Knows of the unseen and the visible, The Almighty, The Compassionate
Such is He, the All-knowing of all things, secret and exposed, the Victorious, the Most Merciful.
Such is He, the Knower of all the hidden and the open, the Almighty, the Merciful
He knows all that is beyond as well as all that is within a creature´s sense-perception. He is the Most Mighty, the Most Compassionate
Such is the Knower of the unseen and the seen, the Mighty, the Merciful
That is the Knower of the unseen and the seen, the Mighty, the Merciful,
That One is the Knower of the unseen and the seen. That One is the Omnipotent, the Merciful
He is the One Who knows the invisible and the visible, Almighty and Ever-Merciful
Such is the Knower of the unseen and the seen; the Noble, the Merciful
Such is the Knower of the unseen and the seen; the Noble, the Merciful.
Such is the Knower of the unseen and the seen; the Noble, the Merciful.
That (is) knower (of) the unseen/invisible and the testimony/presence , the glorious/mighty ,the merciful
Such is He who knows all that is beyond the reach of a created being’s perception, as well as all that can be witnessed by a creature’s senses or mind: the Almighty, the Dispenser of Grace
That is (He), The Knower of the Unseen and the Witnessed, The Ever-Mighty, The Ever-Merciful
Such is the Knower of the Invisible and the Visible, the Mighty, the Merciful
He knows the unseen and the seen. He is Majestic and All-merciful
That One is the All-knower of the Unseen and the seen, the All-Mighty, the Very-Merciful
That is He, the All- Knowing of the invisible and the visible, the All-Mighty, the Most Merciful,
Such is He, the Knower of the unseen and the manifest, absolutely the most Powerful and the Wisest
Such is He, the One Who has full knowledge of the Unseen and the seen, the Almighty, the Most Merciful,
And so this is Allah, your Creator, the Omniscient of the invisible, the hidden and the unseen and the Omniscient of what the bosoms store of thoughts and feelings and of what they forge. This is Allah Who has cognizance and holds prescience of what you converse secretly and utter below your breath and of what you suggest secretly to the mind. And He is well acquainted with the visible and the seen, AL-Aziz (the Almighty) and AL-Rahim (the Merciful)
Such is the Knower of the seen and the unseen realms, the Almighty, the Caring,
That is the Knower of the seen and unseen—the Almighty, Most Merciful,
That is the One who knows the unseen and the apparent, the mighty, the merciful.
He knows the unknown and the manifest. He is the Almighty, the Merciful
Knower of all secrets and declarations; the Almighty, Most Merciful.
Such is He, the Knower of the unseen and the witnessed, the Almighty, the Merciful-to-all
Such is He, the Knower of the unseen and the Witnessed, the Revered, the Mercy Giver.
That is the unseen knower and the witnessing, Al-Aziz (The Almighty), Al-Raheem (The merciful to his creation and himself).
This is the Knower of the hidden and the manifest, the Mighty, the Merciful
Such is He who knows all that is beyond the reach of human perception, and all that can be witnessed, the Almighty, the Most Merciful,
Such is the Knower of the Invisible and the Visible, the Mighty, the Merciful
This is the Knower of the unseen and the seen, the Mighty the Merciful
Such is the knower of the unseen and the seen, the Mighty, the Merciful
Such is the Knower of the Unseen and the seen, the Mighty, the Merciful
He is like so, the Knower (Aa'lam) of all things, hidden and open, the Almighty (Al-Aziz), the Most-Merciful (Ar-Raheem)
He is the Knower of the unseen and the seen, the Almighty, the Most Merciful.
That is the Knower of the Invisible and the Visible, the Powerful, the Merciful.
That is the Knower of the unseen and the witnessed, the Exalted in Might, the Merciful
That is the knower of the unseen and the seen; the Mighty, the Compassionate,
Such is He, the Knower of all things, hidden and open, the Exalted (in power), the Merciful;
Such is He, the Knower of all things, hidden and open, the Exalted (in power), the Merciful;
ٱلَّذِیۤ أَحۡسَنَ كُلَّ شَیۡءٍ خَلَقَهُۥۖ وَبَدَأَ خَلۡقَ ٱلۡإِنسَـٰنِ مِن طِینࣲ ٧
who gave everything its perfect form. He first created man from clay
It is He Who has made everything good that He has created. He began the creation of human from clay,
Who hath made everything exceeding good which He hath created. And He originated the creation of man from clay
Who made all things He created excellent; and first fashioned man from clay
It is He who has created everything perfectly! He began the creation of man from clay (the eggs).
He who has created all things in the best possible way. He commenced the creation of man from clay;
who perfected everything that He created, and commenced man’s creation from clay
He Who makes excellent everything that He creates; and He originated the creation of humankind from clay
Who made perfectly well all that He created. And He originated the creation of a human being from clay
who has created all things well. And He originated the creation of man out of clay
The One Who created everything well, and He began the creation of the human being from clay,
God is the One Who created everything in its best possible outcome. He created man from the matter
He Who has improved everything that He has created. And He began the creation of humanity with nothing more than mud
Who has made excellent everything He created, and He originated the creation of man from clay,
who has made the best of the creation of everything, and produced the creation of man from clay
The One Who created all things excellent, and Who initiated the creation of man from clay
He who has made everything that He has created in excellence and He began the creation of the human being from clay.
It is He who hath made every thing which He hath created exceeding good; and first created man of clay
Who made good everything that He has created, and He began the creation of man from dust
who perfected everything He created. He originated the creation of the human from clay
Who hath made everything which he hath created most good; and began the creation of man with clay
Who has made perfect everything He has created. And He initiated the creation of man from clay
Who did everything that He created well. And He began the creation of the human being from clay.
He has made everything created in excellence. He began the creation of humanity with clay.
It is He Who has given the best form to everything that He has created. He originated the creation of man from clay
He Who excelled in the creation of all that He created. He originated the creation of man from clay
Who made beautiful everything that He created, and He began the creation of man from dust
Who made good everything which He created, and He began the creation of man from clay,
Who perfected everything He created, and He created the first man from dust
He is the One Who endowed everything He created with perfection and virtue. And He initiated the genesis of man from clay (i.e., inorganic matter);
The One who perfected everything He created and He began the creation of the human from mud
The One who perfected everything He created and He began the creation of man from clay
The One who perfected everything He created and He began the creation of the human being from clay.
Who bettered every thing He created it, and He started/began the human's/mankind's creation from mud/clay
who makes most excellent everything that He creates. Thus, He begins the creation of man out of clay
Who perfected in the fairest (shape) everything He created; and He began the creation of man of clay
Who made all things good which He created, and He began the creation of man from clay
It is He Who created everything in the best manner and began the creation of the human being from clay
who made well whatever He created, and started the creation of man from clay
Who perfected everything which He created, and He began the creation of man from clay.
It is He Who perfected thoroughly and excellently everything He brought into existence. The creation of man began with clay
Who perfected everything which He created. Then He began with the creation of man from clay.
Who just perfected everything He created and brought into being and He started the material part of man from clay
He created everything perfectly; He began the creation of the first human from clay,
Who has perfected everything He created. And He originated the creation of humankind from clay.
The One who beautified everything He created and originated the creation of man from clay.
who excelled in everything he created. He first created man from clay
He is the One who perfected everything He created, and started the creation of the human from clay.
He perfected everything which He created, and began the creation of the human being from clay;
He perfected everything which He created, and began the creation of the human being from clay;
The One who excelled everything that He created and started the human creation from clay.
He Who made best everything that He created, and He began the creation of man from clay
who makes most excellent everything that He creates. He begins the creation of man out of clay;
Who created everything in perfect balance. Thus He initiated the creation of man (kind) from hydrated inorganic matter
Who made good everything that He has created, and He began the creation of man from dust
Who has made perfect everything HE has created. And HE began the creation of man from clay
Who made beautiful all that He created, and Who began the creation of man from clay
He Who has made everything in which He has created most Good: And He began the creation of man with clay
He who perfected everything that He created and began the creation of man from clay.
He who perfected everything He created, and originated the creation of man from clay
Who perfected everything which He created and began the creation of man from clay
The one who made good everything He has created, and He began the creation of man from clay;
He Who has made everything which He has created most good: He began the creation of man with (nothing more than) clay
He Who has made everything which He has created most good: He began the creation of man with (nothing more than) clay
ثُمَّ جَعَلَ نَسۡلَهُۥ مِن سُلَـٰلَةࣲ مِّن مَّاۤءࣲ مَّهِینࣲ ٨
then made his descendants from an extract of underrated fluid
then He made human’s offspring from semen of worthless water,
Then He made his progeny from an extract of water base
Then made his offspring from the extract of base fluid
Then He made his lineage from a basic fluid (sperm).
then produced his seed from an extract of base fluid;
Then He made his progeny from an extract of a base fluid
Then He made his reproduction dependent upon an extraction of humble fluid
Then He created his seed from an extract of an insignificant fluid (derived by his consuming food produced from clay or soil)
then He fashioned his progeny of an extraction of mean water
then He made his descendants from an extract of a despicable (and slimy) liquid,
Then He designed the man’s reproductive procedure to be carried on through a lowly liquid
And made his progeny from the quintessence of a fluid otherwise seemingly worthless
then made his progeny from an extract of a despicable fluid,
then He made his stock from an extract of despicable water
Then kept his posterity with a part of an abject fluid
Then He made his descent from the essence of a liquid which is very delicate.
and afterwards made his posterity of an extract of despicable water
Then He made his progeny of an extract, of a fluid held in low esteem
then He made his offspring from a clot of weak water (semen)
Then ordained his progeny from germs of life, from sorry water
Then He made his offspring from an admixture of an insignificant, despicable fluid
Again, He made human progeny from the extraction of despicable water.
He made the descendants from an extract of a repulsive liquid.
then automated the creation of his progeny by an extract of a despicable water
then made his progeny from the extract of a mean fluid
Then He made his progeny of an extract, of worthless water
then made His progeny from something (sperm and egg) taken out from the fluid (which is) weakened after vigour ,
Then He generated his progeny of an extract (sperms) from a despised liquid (semen)
Then He reared his lineage from the extract of a worthless fluid (a sperm drop)
Then He made his offspring from a structure derived from a lowly liquid
Then He made his offspring from a structure derived from a lowly liquid.
Then He made his offspring from a structure derived from a lowly liquid.
Then He created/made his off spring/descendants from descendent/strain/gene/progeny from humiliated/degraded water
then He causes him to be begotten out of the essence of a humble fluid
Thereafter He made his progeny of an extraction of contemptible water
Then He made his seed from a draught of despised fluid
He made His offspring come into existence from an extract of insignificant fluid
Then He made his progeny from a drop of semen, from despised water
Then He made his progeny of an extraction of despicable fluid.
Then He deemed the despised fluid (semen) to be the seed of the human race
Then He made his progeny of an extraction of despicable fluid.
And He made his posterity emerge from a lineage of a contemptible watery fluid
and then made his offspring from a drop of semen.
Then He made his descendants from an extract of a humble fluid,
Then He made his descendants from an extract of insignificant fluid.
then made his offspring from a drop of humble fluid
Then He continued his reproduction through a certain lowly liquid.
then He made his discendents from the extract of a common fluid;
then He made his descendants from the extract of a common fluid;
Then He set up his descendants from an extract of ignominious water.
Then He made his progeny of an extraction of mean water
then He causes his progeny to be begotten out of the essence of a humble fluid;
Then He made him to be reproduced out of the essence of a humble fluid. (The inorganic matter was hydrated and from its extract life was initiated. Eventually, the evolution reached a point when procreation with male and female gametes was established (37:11))
Then He made his progeny of an extract, of water held in light estimation
Then HE made his progeny from an extract of an insignificant fluid
Then He made his seed from a draught of base fluid
Then He made his (the human race) children (of Adam) from the purest and essential part (of life, namely sperm) with the nature of a fluid held in low regard
Then, He made his reproduction from an extract of a base fluid.
Then made his reproduction from an extract of an insignificant fluid
Then He made his posterity out of the extract of a liquid disdained
Then He made his progeny from an extract of contemptible water;
And made his progeny from a quintessence of the nature of a fluid despised
And made his progeny from a quintessence of the nature of a fluid despised
ثُمَّ سَوَّىٰهُ وَنَفَخَ فِیهِ مِن رُّوحِهِۦۖ وَجَعَلَ لَكُمُ ٱلسَّمۡعَ وَٱلۡأَبۡصَـٰرَ وَٱلۡأَفۡءِدَةَۚ قَلِیلࣰا مَّا تَشۡكُرُونَ ٩
Then He moulded him; He breathed from His Spirit into him; He gave you hearing, sight, and minds. How seldom you are grateful
then He fashioned human in due proportion, and breathed into human the soul (created by Allah). He gave you hearing (ears), sight (eyes) and hearts. Little is what thanks you give!
Then He fashioned him and breathed into him something of a spirit from Him; and He ordained for you hearing and sight and hearts. Little is the thanks ye return
Then proportioned and breathed into him of His spirit, and gave you the senses of hearing, sight and feeling. And yet how little are the thanks you offer
Then He proportioned him (formed his brain such that the neurons evaluate the various wavelengths to manifest the meanings of the Names) and breathed into him from His own Spirit (the act of breathing into something goes outward from within, that is, the manifestation of the Names within the data level of the brain is referred to as ‘Allah’s spirit’ in existence... Allah knows best)... And He made for you hearing (perception), sight (vision) and hearts (the reflectors of the meanings of the Names to the brain – heart neurons)... How little you thank (evaluate)!
then formed him and breathed His Ruh into him and gave you hearing, sight and hearts. What little thanks you show!
Then He proportioned him and breathed into him of His Spirit, and made for you the hearing, the sight, and the hearts. Little do you thank
Then He fashioned him in due proportions, and breathed into him out of His Spirit; and He appointed for you (the faculty of) hearing, and eyes, and hearts (for understanding, feeling and insight). Scarcely do you give thanks
Then He endowed him with perfect faculties (of head and heart in accordance with what he is meant to be) and breathed into him of His spirit (thus made him the recipient of the Divine word). And He has given you hearing, eyes and hearts. Yet little are the thanks you give
then He shaped him, and breathed His spirit in him. And He appointed for you hearing, and sight, and hearts; little thanks you show
then He shaped him and blew from His breath of life (or spirit) into him, while He made hearing, sight, and hearts for you. You give little thanks.
Then He completed the man’s creation by breathing into him of His Spirit and gave you the ears, the eyes and the hearts. Yet you are rarely grateful [for getting consciousness by the grace of God and to understand and enjoy the marvel of His realm of Creation.]
Then He formed him and breathed in him from His Spirit, and He gave you the faculties of hearing and sight, feeling and understanding. Little thanks do you give
then He proportioned him and breathed into him of His Spirit, and He gave youpl hearing and sight(s) and burning hearts; little do you give thanks.
then He fashioned him and breathed into him of His spirit, and made for you hearing and eyesight and hearts;- little is it that ye give thanks
Then made him proper and blew into him a spirit from Him, and bestowed ears and eyes and hearts to you; very little thanks do you offer
Then He made him even and breathed from His spirit into him and He made for you the hearing, the sight, and the understanding. Little is the thanks that you offer.
and then formed him into proper shape, and breathed of his spirit into him; and hath given you the senses of hearing and seeing, and hearts to understand. How small thanks do ye return
Then He fashioned him and breathed into him of His spirit, and made for you the faculties of hearing, and sight and heart; little is it that you give thanks
Then He created him and (caused the angel to) breathe into him his (created) spirit. He gave you eyes and ears, and hearts, yet little do you thank
Then shaped him, and breathed of His Spirit into him, and gave you hearing and seeing and hearts: what little thanks do ye return
Then He fashioned him and breathed into him of His Spirit. And He made for you the hearing and the eyes and the hearts. Very little it is what you pay as thanks
Again, He shaped him and breathed into him His Spirit. And He made for you the ability to hear and sight and minds. But you give little thanks!
He fashioned him/her, and then breathed into him/her from His Spirit. He gave you your senses of hearing, sight, and feeling. Little thanks you give!
then He fashioned him in due proportion and breathed into him of His spirit. He gave you ears, eyes and heart; yet you are seldom thankful
then He duly proportioned him, and breathed into him of His spirit, and bestowed upon you ears and eyes and hearts. And yet, little thanks do you give
Then He made him complete and breathed into him of His spirit, and gave you ears and eyes and hearts; little it is that you give thanks
then He set him in equilibrium and breathed into him from His spirit and made for you the (sources of) hearing and seeing and the hearts, little is the gratitude you show.
Then He gave it shape and breathed into it some of His spirit. And He made ears, eyes, and minds for you. You thank but little
Then He perfected (organs and limbs in) him and breathed into him of His spirit (i.e., life) and made for you (also in the mother’s womb) ears and (then) eyes and (then) heart and brain. You give thanks but little
Then He evolved him, and blew into him from His spirit. And He made for you the hearing, the eyesight, and the hearts; rarely are you thankful
Then He evolved him, and blew into him from His Spirit. And He made for you the hearing, the eyesight, and the hearts; rarely are you thankful.
Then He evolved him, and blew into him from His Spirit. And He made for you the hearing, the eyesight, and the minds; rarely are you thankful.
Then He straightened Him, and He blew in Him from His Soul/Spirit , and He made/put for you the hearing/listening, and the eye sights/knowledge, and the hearts , little (is) what you thank/be grateful
and then He forms him in accordance with what he is meant to be, and breathes into him of His spirit: and [thus, O men,] He endows you with hearing, and sight, and feelings as well as minds: [yet] how seldom are you grateful
Thereafter He molded him and breathed into him of His Spirit; and He made for you hearing, and beholding (s) (i.e., eyesight) and heart-sights; (i.e., perception) little do you thank (Him)
Then He fashioned him and breathed into him of His Spirit; and appointed for you hearing and sight and hearts. Small thanks give ye
then He gave it proper shape and blew His spirit in it. He made ears, eyes and hearts for you, but you give Him very little thanks
Then He gave him a proportioned shape, and breathed into him of His spirit. And He granted you the (power of) hearing and the eyes and the hearts. Little you give thanks
Then He fashioned him and breathed into him of His Spirit. He gave you hearing, sight and hearts. Little is that you show gratitude to Him.
Then He improved and refined, and breathed His spirit into man. After that, He created your ears, your eyes and your heart. Seldom do you offer thanks
Then He fashioned him and breathed into him of His Spirit. He gave you hearing, sight and hearts. Little is that you show gratitude to Him.
Then He fashioned him and imparted to him the shape of man and inspirited him by special divine actuation emanating from His own spirit. And He provided you - People- with faculties divine: The faculty of hearing and that of sight and insight and with the seats of feeling, understanding and thought, yet how little do you show gratitude
Then He gave Adam his form, and blew into him of His spirit; and gave you hearing, sight and awareness. Little do you thank
then He fashioned them and had a spirit of His Own ˹creation˺ breathed into them. And He gave you hearing, sight, and intellect. ˹Yet˺ you hardly give any thanks.
Then He shaped him and breathed into him of His spirit and gave you hearing and eyesight and hearts, little thanks do you give.
Then He moulded him and breathed His spirit into him. He made for you ears and eyes and hearts: yet you are seldom thankful
He shaped him and blew into him from His spirit. And He gave you the hearing, the eyesight, and the brains; rarely are you thankful.
then He formed him and breathed into him from His spirit, and made hearing and vision and hearts for you, yet you seldom are grateful.
then He formed him and breathed into him from His Spirit, and made hearing and vision and hearts for you, yet you seldom are grateful.
Then He normalized him and blew into him among His Spirit. And He set up for you the hearing, and the sight, and the hearts, a little what you are thanking.
Then He fashioned him, and breathed into him of His spirit and appointed for you hearing, and sight, and hearts (but) little is it that you give thanks
then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts. Yet seldom are you grateful!
(Then Emergent Evolution took place that distinguished humans from the Animal Kingdom.) He shapes him in accordance with what he is meant to be, and breathes into him (something) of His Energy. (This something is a special gift to the humans in the form of free will). And thus (O Mankind) He gives you the faculties of hearing, and sight, and feelings as well as minds. Yet, how seldom are you grateful by making the best use of your perceptual and conceptual faculties
Then He made him complete and breathed into him of His spirit, and made for you the ears and the eyes and the hearts; little is it that you give thanks
Then HE endowed him with perfect faculties and breathed into him of HIS spirit. And HE has given you ears, and eyes, and hearts. But little thanks do you give
Then He fashioned him, and breathed into him of His Spirit, and endowed you with hearing, sight, and hearts. Little do you give thanks
Then He made him (man) in correct proportions, and breathed into him a little of His (Own) Spirit. And He gave you (the capability of) hearing, and sight and feeling (and understanding): (And yet) you give little thanks
Then He shaped him and breathed into him from His Spirit, giving you hearing, sight, and intelligence. Yet, you are seldom grateful.
Then He proportioned him, and breathed into him of His Spirit. Then He gave you the hearing, and the eyesight, and the brains—but rarely do you give thanks
Then He proportioned him and breathed into him from His [created] soul and made for you hearing and vision and hearts; little are you grateful
Then He fashioned him and blew into him of His spirit, and made for you the hearing and the eyes and the hearts; little is what you give thanks.
But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give
But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give
وَقَالُوۤا۟ أَءِذَا ضَلَلۡنَا فِی ٱلۡأَرۡضِ أَءِنَّا لَفِی خَلۡقࣲ جَدِیدِۭۚ بَلۡ هُم بِلِقَاۤءِ رَبِّهِمۡ كَـٰفِرُونَ ١٠
They say, ‘What? When we have disappeared into the earth, shall we really be created anew?’ In fact, they deny the meeting with their Lord
And they say: “When we are (dead and become) lost in the earth, shall we be created new?” Nay, but they deny the Meeting with their Lord!
And they say: when we are vanished in the earth, shall we then be raised in a new creation? Aye! in the meeting with their Lord they are disbelieving
But they say: "When we have mingled with the earth, shall we be created anew?" In fact they deny the meeting with their Lord
They said, “When we have become nothing beneath the earth, will we continue life with a new form?” No, they refuse to be enlightened about the manifestation (meeting) of their Rabb (with His Names) through their existence.
They say, ´When we have been absorbed into the earth, are we then to be in a new creation?´ In fact they reject the meeting with their Lord.
They say, ‘When we have been lost in the dust, shall we be indeed created anew?’ Rather they disbelieve in the encounter with their Lord
Yet they say: "What! when we have been (dead and) lost in the earth, will we then be created anew?" No, (they do not really regard being created anew as impossible; rather,) they are unbelievers in the meeting with their Lord
And they say, `Shall we really be (raised to life as) a new creation when we are lost in the earth (after being buried in it)?' The truth is that they are disbelievers in the meeting with their Lord (that is why they are talking like this)
They say, 'What, when we have gone astray in the earth, shall we indeed be in a new creation?' Nay, but they disbelieve in the encounter with their Lord
And they say: “When we are lost in the earth (after death), will we indeed be in a new creation?” No, but they are disbelievers in meeting of their Lord.
They [jokingly] say: “Is it true that after our death, and the eventual transformation into dust, we are going to be re-created again?” This simply indicates that they do not believe that they have an appointment to meet with their Lord
And they say, “What, when we lay buried in the earth, will we indeed be in a creation renewed? No, they deny the meeting with their Lord
And they said, “Can it be that when we have become lost into the earth can it be that we will really be brought to a new creation?” Rather, they do deny the meeting with their Lord.
And they say, 'When we are lost in the earth, shall we then become a new creation?' Nay! in the meeting of their Lord they disbelieve
And they said, “When we have mingled into the earth, will we be created again?”; in fact they disbelieve in the meeting with their Lord
And they said, “What? When we are lost in the earth, are we truly going to be in a new creation?” Nay! They are disbelievers in the meeting with their Lord.
And they say, when we shall lie hidden in the earth, shall we be raised thence a new creature? Yea, they deny the meeting of their Lord at the resurrection
And they say: What! When we have become lost in the earth, shall we then certainly be a new creation? Nay! They are disbelievers in the meeting with their Lord
They say: 'What, when we have been destroyed in the earth, shall we indeed be in a new creation? ' Indeed, they disbelieve that they will meet their Lord
And they say, "What! when we shall have lain hidden in the earth, shall we become a new creation?" Yea, they deny that they shall meet their Lord
And they said: “Whether when we are lost in the earth (after death and disintegration), shall we indeed be in a new creation?” Nay, they, regarding the meeting with their Nourisher-Sustainer are disbelievers
They said: When we went astray on the earth will we be in a new creation? Nay! In the meeting with their Lord they are ones who disbelieve.
They say, “What? When we are lost to the ground, are we to be a new creation?” No, they do not believe in the meeting with their Lord.
They say: "What! Once we are lost in the earth, shall we be created afresh?" Nay! They deny the fact that they will ever meet their Lord
They say: "Shall we be created afresh after we have become lost in the earth?" Nay, the fact is that they deny that they will meet their Lord
And they say: When we are lost in the earth, shall we then be in a new creation? Nay, they are disbelievers in the meeting with their Lord
And they say, “What! when we are lost in the earth, will we then be in a new creation?” No, they do not believe in (their) meeting with their Fosterer.
And they say, "When we are lost in the earth, shall we then be there in a new creation?" Nay! They believe not in meeting their Lord
And the disbelievers say: ‘When we are lost in the earth, shall we then be created anew?’ In fact, they deny the meeting with their Lord
And they said: "When we are buried in the ground, will we be created anew" Indeed, they reject the meeting of their Lord
And they said: "When we are buried in the ground, will we be created anew?" Indeed, they reject the meeting of their Lord.
And they said: "When we are buried in the ground, will we be created anew?" Indeed, they reject the meeting of their Lord.
And they said: "Is (it that) if we were misguided in the earth/Planet Earth, are we in (E) (a) new creation?" But they are with meeting their Lord disbelieving
For, [many are] they [who] say, “What! After we have been [dead and] lost in the earth, shall we indeed be [restored to life] in a new act of creation?” Nay, but [by saying this] they deny the truth that they are destined to meet their Sustainer
And they have said, "When we have erred away (i.e., lost our way; are dead) in the earth, will we surely be in a new creation indeed?" No indeed, (but) they are disbelievers in the meeting with their Lord
And they say: When we are lost in the earth, how can we then be re-created? Nay but they are disbelievers in the meeting with their Lord
They have said, "How can we be brought to life again after we have been lost in the earth?" In fact, they have no faith in the Day of Judgment
And they said, .Is it that when we disappear in the earth__is it that we really come into a new creation?. Rather they are ones who deny the meeting with their Lord
And they say: " What! When we are completely lost into the earth, shall we truly be in a new creation?” Nay, the meeting with their Lord, they deny.
They ask, "(After death), when we disperse and disappear into dust, will we then return in a renewed creation?" What they refuse to believe, in fact, is the meeting with their Lord
And they say: "What! When we are completely lost into the earth, shall we truly be in a new creation?” Nay, but the meeting with their Lord, they have the tendency to deny.
And they -the infidels- say: "Do you mean that after we are lost in the dust and absorbed by the earth we will be resurrected anew and brought back to life! The fact is that not only do they deny their assemblage before Allah for Judgement but also all it entails
The disbelievers say: “How is it possible when we have decomposed in the Earth, we shall be created anew?” They are in denial of meeting their Lord.
˹Still˺ they ask ˹mockingly˺, “When we are disintegrated into the earth, will we really be raised as a new creation?” In fact, they are in denial of the meeting with their Lord.
And they say: once we got lost in the earth, are we going to be in a new creation? But they reject the meeting with their Lord.
And they say: ‘Once lost into the earth, shall we be in a new creation?‘ Indeed, they deny they will ever meet their Lord
They wonder, "After we vanish into the earth, do we get created anew?" Thus, as regards meeting their Lord, they are disbelievers.
And they ask, "When we have decayed into the earth, will we be created anew?" In fact, they are denying that they will meet their Lord.
And they ask, "When we have decayed into the Earth, will we be created anew?" They deny that they will meet their Lord.
And they said, “Is it when we are strayed into the earth, shall we be in a new creation?” Nay, but they are by their Lord’s meeting, infidels.
And they said: 'When we are lost in the earth, shall we even then be (returned) into a new creation?' Nay! They are disbelievers in the meeting of their Lord
They say: 'What! After we have vanished into the earth, shall we be [restored to life] in a new act of creation?' Nay, they indeed deny that they will be meeting their Lord.
For, they say, "What! After we have been lost in the earth, shall we indeed be created anew?" Nay, but they deny the Truth that they are destined to meet their Sustainer
And they say: What! when we have become lost in the earth, shall we then certainly be in a new creation? Nay! they are disbelievers in the meeting of their Lord
And they say, `What ! when we are lost in the earth, shall we be raised up in the form of a new creation?' Nay, but they disbelieve in the meeting with their Lord
And they say, “What, when we have become lost in the earth, shall we indeed be created anew?” Nay, they believe not in the meeting with their Lord
And they (the unbelievers) ask: "(What!) When we lie (hidden and) lost in the earth, shall we indeed be made again a (distant) new Creation?" No! But they deny the Meeting with their Lord
They question, “After we have disintegrated into the earth, are we to be created anew?” In fact, they deny the meeting with their Lord.
And they say, 'When we are lost into the earth, shall we be in a new creation?' In fact, they deny the meeting with their Lord
And they say, "When we are lost within the earth, will we indeed be [recreated] in a new creation?" Rather, they are, in [the matter of] the meeting with their Lord, disbelievers
And they say, 'When we are lost in the earth, shall we indeed be in a new creation?' Nay, they disbelieve in the meeting of their Lord.
And they say: "What! when we lie, hidden and lost, in the earth, shall we indeed be in a Creation renewed? Nay, they deny the Meeting with their Lord
And they say: "What! when we lie, hidden and lost, in the earth, shall we indeed be in a Creation renewed? Nay, they deny the Meeting with their Lord
۞ قُلۡ یَتَوَفَّىٰكُم مَّلَكُ ٱلۡمَوۡتِ ٱلَّذِی وُكِّلَ بِكُمۡ ثُمَّ إِلَىٰ رَبِّكُمۡ تُرۡجَعُونَ ١١
Say, ‘The Angel of Death put in charge of you will reclaim you, and then you will be brought back to your Lord.’
Say: “The angel of death (Izra’il) who is set over you, will take your souls and then you will be returned to your Lord.”
Say thou: the angel of death who is set over you shall cause you to die, thereafter unto your Lord ye shall be returned
Say: "The angel of death appointed over you will take away your soul, then you will be sent back to your Lord."
Say, “The angel of death (the force of death – the force that pulls one from the biological-body to a life in the domain of the spirit-body) who has been entrusted with you (a function that is already present in your system) that will cause you to die (separate you from your body)! Then to your Rabb you will be returned (You will realize your essential reality).”
Say: ´The Angel of Death, who has been given charge of you, will take you back and then you will be sent back to your Lord.´
Say, ‘You will be taken away by the angel of death, who has been charged with you. Then you will be brought back to your Lord.’
Say: "The Angel of Death who is charged with taking your souls will take your souls; then you will be returned to your Lord."
Say, `The angel of death who has been put in charge of you will carry your soul off, then to your Lord you will be made to return.
Say: 'Death's angel, who has been charged with you, shall gather you, then to your Lord you shall be returned.
Say: “The angel of death, the one who is put in charge of you, makes you die, then you are returned to your Lord.”
Say: “An angel will take away your soul in his charge. Then you will be recreated to meet with the Lord.”
Say, “The Angel of Death that is put in charge of you will take your souls as promised. Then you will be brought back to your Lord.
Saysg, “The angel of death put in charge of youpl takes you, then to your Lord you are returned.”
Say, 'The angel of death shall take you away, he who is given charge of you; then unto your Lord shall ye be returned.
Proclaim, “The angel of death, who is appointed over you, causes you to die and then towards your Lord you will return.”
Say, “The angel of death who has been appointed as a trustee over you will take up your soul and then you will be brought back to your Lord.”
Say, the angel of death, who is set over you, shall cause you to die: Then shall ye be brought back unto your Lord
Say: The angel of death who is given charge of you shall cause you to die, then to your Lord you shall be returned
Say: 'The Angel of Death, who has been given charge of you will gather you then to your Lord you shall be returned.
SAY: The angel of death who is charged with you shall cause you to die: then shall ye be returned to your Lord
Say: “The angel of death, who is set over you, will complete your life-span (and thus cause you to die); then to your Nourisher-Sustainer you shall be brought back.”
Say: The angel of death who was charged with you, will call you to itself. Again, you will be returned to your Lord.
Say, “The Angel of Death, in charge of you, will take your souls. You will then return to your Lord.”
Say: "The angel of death (Izra‘il) who is assigned for you will carry off your souls and bring you back to your Lord."
Tell them: "The angel of death who has been charged with your souls shall gather you, and then you shall be brought back to your Lord."
Say: The angel of death, who is given charge of you, will cause you to die, then to your Lord you will be returned
Say, “The angel of death, who is entrusted with you, will take you back (cause you to die), then to your Fosterer you will be returned.”
Say, "The angel of death, who is given charge of you, will cause you to die. Then to your Lord you will be returned."
Say: ‘The angel of death, that is appointed over you, will terminate your life. Then you will be sent back to your Lord.
Say: "The Angel of death that has been assigned to you will take you, then to your Lord you will be returned."
Say: "Your lives will be terminated by the angel of death that has been assigned to you, then to your Lord you will be returned."
Say: "Your lives will be terminated by the angel of death that has been assigned to you, then to your Lord you will be returned."
Say: "The death's/lifelessness' angel who was appointed a keeper to you, makes you die, then to your Lord you are being returned."
Say: “[One day,] the angel of death who has been given charge of you will gather you, and then unto your Sustainer you will be brought back.”
Say, "The Angel of Death who has been entrusted with you will take you up; thereafter to your Lord you will be returned."
Say: The angel of death, who hath charge concerning you, will gather you, and afterward unto your Lord ye will be returned
(Muhammad), say, "The angel of death, who is appointed over everyone of you, will cause you to die and to your Lord you will all return."
Say, .The angel of death who has been assigned for you will take your soul in full, then you will be brought back to your Lord
Say: “The Angel of death, who is assigned to you, will cause you to die, then you will be returned unto your Lord .”
Say, "The angels of death appointed over you, will take full possession of your soul. Then, you will be returned to your Lord."
Say: “The Angel of death, who is in charge of you, will cause you to die. Then you will be brought back to your Lord.”
Say to them O Muhammad: "When time is due to pay nature's debt, then the angel of death who has been assigned to you disembodies your souls and there, you will be sent back to Allah, your Creator
Say: “The angel of death assigned to you will take your soul, and you will be returned to your Lord.”
Say, ˹O Prophet,˺ “Your soul will be taken by the Angel of Death, who is in charge of you. Then to your Lord you will ˹all˺ be returned.”
Say: the angel of death who has been entrusted with you will take you away, then you will return to your Lord.
Say: ‘The angel of death in charge of you will claim you back. Then to your Lord shall you be recalled.‘
Say, "You will be put to death by the angel in whose charge you are placed, then to your Lord you will be returned."
Say, "The angel of death, who has been put in charge of you, will retrieve you. Then you will be brought back to your Lord
Say, "The angel of death, who has been put in charge of you, will retrieve you. Then you will be brought back to your Lord
Say, “The death’s angel deceases you, the one who is in charge, to you. Then to your Lord you will be returning.”
Say: 'The angel of death, who is put in charge of you, shall cause you to die, then unto your Lord you shall be brought back
Say: 'The angel of death who has been given charge of you will gather you, and then to your Lord you will be brought back.'
Say, "The angel of death who is assigned for you, will collect you, and then you will be returned to your Lord." (The body dies but the "Self" lives on according to the Law of death)
Say: The angel of death who is given charge of you shall cause you to die, then to your Lord you shall be brought back
Say, `The angel of death that has been put in charge of you will cause you to die; then to your Lord will you be brought back.
Say, “The Angel of death, who has been entrusted with you, will take you; then unto your Lord shall you be returned.
Say: "The Angel of Death, who is put in charge of you will (really) take your souls (on time): Then you shall be brought back to your Lord."
Say, “The angel of death, assigned to you, will reclaim you, then you will be returned to your Lord.”
Say, 'The angel of death put in charge of you will reclaim you. Then to your Lord you will be returned.'
Say, "The angel of death will take you who has been entrusted with you. Then to your Lord you will be returned."
Say, 'The angel of death, the one who has been entrusted with you, will cause you to die, then to your Lord you shall be returned.'
Say: "The Angel of Death, put in charge of you, will (duly) take your souls: then shall ye be brought back to your Lord."
Say: "The Angel of Death, put in charge of you, will (duly) take your souls: then shall ye be brought back to your Lord."
2
Believers and Disbelievers compared
وَلَوۡ تَرَىٰۤ إِذِ ٱلۡمُجۡرِمُونَ نَاكِسُوا۟ رُءُوسِهِمۡ عِندَ رَبِّهِمۡ رَبَّنَاۤ أَبۡصَرۡنَا وَسَمِعۡنَا فَٱرۡجِعۡنَا نَعۡمَلۡ صَـٰلِحًا إِنَّا مُوقِنُونَ ١٢
[Prophet], if only you could see the wrongdoers hang their heads before their Lord: ‘Our Lord, now that we have seen and heard, send us back and we shall do good. [Now] we are convinced.’
And if only you could see when the criminals will hang their heads before their Lord (saying): “Our Lord! We have now seen and heard, so send us back (to the world) and we will do righteous deeds. Surely! We now believe with certainty.”
Couldst thou but see when the culprits shall hang their heads before their Lord, saying: our Lord! we have now seen and heard; so send us back; we shall work righteously, verily we are convinced
If only you could see when the sinners will stand before their Lord, heads hung low, (and say:) "O Lord, we have seen and heard. So send us back. We shall do the right, for we have come to believe with certainty."
You should see the guilty ones (who deny the knowledge of the reality) when they bow their heads in the sight of their Rabb and say, “Our Rabb... We have seen and perceived the Truth! So return us (to the world – the life of the body) so we may fulfill the requisites! Indeed, we have attained certainty (now).”
If only you could see the evildoers hanging their heads in shame before their Lord: ´Our Lord, we have seen and we have heard, so send us back again and we will act rightly. Truly we now have certainty.´
Were you to see when the guilty hang their heads before their Lord [confessing], ‘Our Lord! We have seen and heard. Send us back so that we may act righteously. Indeed we are [now] convinced.’
If you could but see those disbelieving criminals when they hang their heads before their Lord (pleading): "Our Lord! Now we have seen and heard (the truth and are ready to be obedient). So return us (to the world): we will certainly do good, righteous deeds. Now we are certain (of the truth)."
Could you but see (their state) when the guilty will be (standing) before their Lord with their heads hanging down (and saying), `Our Lord! we have seen and we have heard. So send us back (to worldly life), we will act righteously, for (now) we are convinced (of the truth about the Hereafter).
Ah, if thou couldst see the guilty hanging their heads before their Lord! 'Our Lord, we have seen and heard; now return us, that we may do righteousness, for we have sure faith.
And if you see when the guilty ones hang their heads down before their Lord (saying:) “Our Lord, we saw and we heard, so send us back and we will do good, we are certain.”
I wish you could see the criminals standing head down in front of their Lord saying: “ O Lord, now that we have seen and heard the truth with all our senses, please send us back and let us lead a righteous life. Indeed we are convinced now.”
If only you could see when the guilty ones will bend their heads low before their Lord saying, “Our Lord, We have seen and we have heard. So send us back to the world. We will work righteousness, because we do indeed believe.
And if only yousg could see the criminals bowing their heads before their Lord: “Our Lord, we have seen and we have heard, so send us back, that we may act righteously; we are (now) certain.”
And couldst thou see when the sinners hang down their heads before their Lord, 'O Lord! we have seen and we have heard; send us back then and we will do right. Verily, we are sure!
And if you see when the guilty will hang their heads before their Lord; “Our Lord! We have seen and heard, therefore send us back in order that we do good deeds - we are now convinced!”
If only you could see when the evildoers are going to bend their heads low in the presence of their Lord [saying], “O our Lord! We have seen and we have heard so send us back [to the earth] and we shall work righteousness, for truly we now have certitude.”
If thou couldest see, when the wicked shall bow down their heads before their Lord, saying, O Lord, we have seen, and have heard: Suffer us therefore to return into the world, and we will work that which is right; since we are now certain of the truth of what hath been preached to us: Thou wouldst see an amazing sight
And could you but see when the guilty shall hang down their heads before their Lord: (saying) "Our Lord! We have seen and we have heard, therefore send us back, we will work righteousness; surely (now) we are certain."
Would that you could see the wrongdoers when they lower their heads before their Lord! They will say: 'Our Lord, we have now seen and heard. Send us back and we will do righteous deeds, we are certain.
Couldst thou but see when the guilty shall droop their heads before their Lord, and cry, "O our Lord! we have seen and we have heard: return us then to life: we will do that which is right. Verily we believe firmly!"
And if you see when the Mujrimun are such that hang their heads before their Nourisher-Sustainer (and say): Our Nourisher-Sustainer! We have seen and heard (every thing), so send us back, we shall do righteous deeds (in the world, henceforth). Surely, we are (now) those who have attained certainty (in Faith).”
And if thou but see when the ones who sin become ones who bend down their heads before their Lord: Our Lord! We perceived and heard. So return us. We will do as ones in accord with morality. Truly, we are now ones who are certain.
If only you could see how the guilty ones will hang down their heads before their Lord! “Our Lord,” [they will plead], “We have seen, and we have heard. Now return us [to the earthly dwelling], and we will live righteously, for now we do believe.”
If only you could visualize when the criminals will hang their heads before their Lord saying: "Our Lord! We have seen and we have heard; please send us back to the world and we will do good deeds: we are now convinced."
Would that you could see the guilty standing before their Lord with their heads downcast, (saying to Him): "Our Lord, we have now seen and heard, so send us back (to the world) that we might act righteously. For now we have come to have firm faith."
And couldst thou but see when the guilty hang their heads before their Lord: Our Lord, we have seen and heard; so send us back, we will do good; we are (now) certain
And if you (could only) see, when the criminals would bow down their heads before their Fosterer (pleading), “Our Fosterer! we have seen and heard, so send us back we will do righteous work, (now) we are certain.”
And could you but see the guilty when they hang down their heads before their Lord! "Our Lord! We have seen and heard enough. Now send us back! We will do righteous deeds. We now do certainly believe."
And (you will wonder at them) if you see the sinners hanging down their heads before the presence of their Lord (and saying:) ‘O our Lord, we have seen and heard, so send us back (to the world now) so that we do pious deeds. Surely, we believe with certitude.
And if only you could see the criminals when they bow down their heads before their Lord: "Our Lord, we have now seen and we have heard, so send us back and we will do good work. Now we have attained certainty!"
And if only you could see the criminals when they bow down their heads before their Lord: "Our Lord, we have now seen and we have heard, so send us back and we will do good. We are believers!
And if only you could see the criminals when they bow down their heads before their Lord: "Our Lord, we have now seen and we have heard, so send us back and we will do good. We are believers!"
And if you see/understand when the criminals/sinners (are) putting down their heads/tops at their Lord: "Our Lord, we saw/understood , and we heard/listened, so return us, we make/do correct/righteous deeds, that we are sure/certain."
If thou couldst but see [how it will be on Judgment Day], when those who are lost in sin will hang their heads before their Sustainer, [saying:] “O our Sustainer! [Now] we have seen, and we have heard! Return us, then, [to our earthly life] that we may do good deeds: for [now], behold, we are certain [of the truth]!”
And if you could see the criminals protruding their heads in the Reckoning with their Lord, (saying), "Our Lord, we have beheld and heard; so return us, that we may do righteousness. (Now) surely we have certitude."
Couldst thou but see when the guilty hang their heads before their Lord, (and say): Our Lord! We have now seen and heard, so send us back; we will do right, now we are sure
Would that you could see (on the Day of Judgment) that criminals, with their heads hanging down before their Lord, saying, "Our Lord, we have seen and heard. Send us back to act righteously. Now we have strong faith"
And (you will wonder) if you see the sinners hanging their heads before their Lord (and saying,) .Our Lord, we have now seen and heard, so send us back, and we will do righteous deeds. Surely, (now) we are believers
If you could but see when the ungodly sinners bend down their heads before their Lord, saying: “Our Lord, we have seen and heard. Thus, send us back (to the ‘worldly life’ and be sure) we will do righteous acts. Definitely, We are (now) certain.”
Alas! If you could see the criminals _ their head bowed (in shame and grief) _ standing before their Lord, saying, "Lord, we have seen and heard. Send us back! Now we will do good deeds. Indeed, we are now convinced!"
If only you could see the Ungodly Sinners when they will bend down their heads before their Lord, they will say: “Our Lord, we have seen and heard. So send us back (to the worldly life) in order for us to act righteously. Now we are absolutely convinced.”
And if only you Muhammad could envisage the wicked when they are up standing before Allah in Day of Judgement drooping their heads, incensed with multiple wrongs and humiliations, imploring His mercy and expressing their thoughts in words: "Now O Allah, our Creator, we can see what our minds' eyes failed to see and we hear what our hearts' ears failed to hear" "Would You send us back to make up for what we neglected and to imprint our deeds with wisdom and piety. We are now convinced that what the Messengers presented to us was indeed the truth."
If only you could see the evildoers bowing their heads before their Lord and saying: “Our Lord, we’ve seen and heard the truth, let us go back to the world and we shall do good deeds; we are convinced now.”
If only you could see the wicked hanging their heads ˹in shame˺ before their Lord, ˹crying:˺ “Our Lord! We have now seen and heard, so send us back and we will do good. We truly have sure faith ˹now˺!”
And if you could see when the sinful will hang their heads low before their Lord: our Lord, look at us and listen to us and send us back, we will do good, for we are certain.
Would that you could see the wrongdoers when they hang their heads before their Lord! They will say: ‘Lord, we now see and hear. Send us back and we will do good works. Now we are firm believers.‘
If only you could see the guilty when they bow down their heads before their Lord: "Our Lord, now we have seen and we have heard. Send us back and we will be righteous. Now we have attained certainty."
If you could only see those who forced others to reject Our messages, bowing their heads before their Lord, [saying], "Our Lord, We have seen and heard, so send us back, and we will do good, we are [now] certain."
If you could only see those who forced others to reject Our messages, bowing their heads before their Lord, [saying], "Our Lord, We have seen and heard, so send us back, and we will do good, we are [now] certain."
And if you see the criminals, hanging down their heads at their Lord: “Our Lord, we have seen and we have heard, so return us back, to work righteous; we are surely certain.”
And if you could see when the guilty hang down their heads before their Lord (saying): 'Our Lord! We have seen and we have heard (what You had promised), therefore send us back (to the world) we will do righteousness, verily (now) we are certain
If you could but see when those evildoers will hang down their heads before their Lord and say: 'Our Lord! We have now seen and we have heard. Return us [to our earthly life] and we will do good deeds. We are now firm believers.'
If only you could see the guilty when they bend low their heads before their Lord, "Our Lord! We have now seen and heard. Return us, then, that we may do good works, for, now we are sure." (33:99-100)
And could you but see when the guilty shall hang down their heads before their Lord: Our Lord! we have seen and we have heard, therefore send us back, we will do good; surely (now) we are certain
If only thou couldst see when the guilty ones will hang down their heads before their Lord, and say, `Our Lord, we have seen and we have heard, so send us back that we may do good works; for now we are convinced of the truth of what we were told.
Couldst thou but see when the guilty bend their heads low before their Lord: “Our Lord! We have seen and we have heard; so send us back that we may work righteousness. Truly we are certain.
And if you could only see when the criminals will hold their heads low before their Lord (saying:) "Our Lord! We have seen and we have heard: So, now send us back (again to the world): That we will work righteousness, verily, we believe now with (all the) certainty."
If only you could see when the guilty bow their heads before their Lord: “Our Lord, we’ve seen and heard, so send us back, and we will act righteously. We are now convinced.”
If only you could see the guilty, bowing their heads before their Lord: 'Our Lord, we have seen and we have heard, so send us back, and we will act righteously; we are now convinced.'
If you could but see when the criminals are hanging their heads before their Lord, [saying], "Our Lord, we have seen and heard, so return us [to the world]; we will work righteousness. Indeed, we are [now] certain."
And if you could see when the sinners hang down their heads before their Lord, 'Our Lord! We have seen and we have heard; so send us back, we will do right. Indeed, we are sure.'
If only thou couldst see when the guilty ones will bend low their heads before their Lord, (saying:) "Our Lord! We have seen and we have heard: Now then send us back (to the world): we will work righteousness: for we do indeed (now) believe."
If only thou couldst see when the guilty ones will bend low their heads before their Lord, (saying:) "Our Lord! We have seen and we have heard: Now then send us back (to the world): we will work righteousness: for we do indeed (now) believe."
وَلَوۡ شِئۡنَا لَءَاتَیۡنَا كُلَّ نَفۡسٍ هُدَىٰهَا وَلَـٰكِنۡ حَقَّ ٱلۡقَوۡلُ مِنِّی لَأَمۡلَأَنَّ جَهَنَّمَ مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ أَجۡمَعِینَ ١٣
‘If it had been Our will, We could certainly have given every soul its true guidance, but My words have come true. “I shall be sure to fill Hell with jinn and men together.”
And it will be said: “If We had willed, surely! We could have given every one its guidance. But the Word from Me took effect (about evil-doers) that I will fill hell with jinn and mankind together.
And had We listed surely We could have given every soul its guidance; but true must be the word from Me; I shall surely fill Hell with the Jinn and mankind together
Had We intended We could have given every soul its guidance; but inevitable is My word that I will fill up Hell with men and jinns together
If We had so willed, We could have enabled every being (illusory self; ego) to realize its essential reality, but My word: “I will surely fill Hell (the conditions to manifest the specific configuration of the qualities of the Names that result in an infernal state of life) with jinn and man all together” is in effect.
´Had We so willed We could have given guidance to everyone, but now My Words are shown to be true: that I shall fill up Hell entirely with jinn and human beings.
Had We wished We would have given every soul its guidance, but My word became due [against the defiant]: ‘Surely I will fill hell with all the [guilty] jinn and humans.’
(That is no more than a vain desire.) If We had so willed, We would have given every soul its guidance (the route to salvation particular to it); but (many choose unbelief, and) the word from Me has proven true that I would most certainly fill Hell with jinn and humankind, all together
Had We (enforced) Our will We would have (already) given every soul its (appropriate) guidance. But (as it is) the word from Me has come true (that) I will surely fill Gehenna with some of the jinn (- houghty) and (ordinary) men, all (the erring ones) together
'If We had so willed, We could have given every soul its guidance; but now My Word is realized -- " Assuredly I shall fill Gehenna with jinn and men all together."
And if We had wanted, We would have given everyone its guidance, but the word from Me will be proved, that I shall fill hell with the Jinn and the people altogether.
In reply they will hear: “If I wanted, I would have given every soul its guidance from the beginning [but then, the freedom of choice would have lost then its meaning.] Now my word is materialized when I promised to fill the Hell with men and extra-terrestrials [who, in their absolute freedom, chose to disobey God.]
If We had so willed, We could certainly have brought every soul its true guidance, but this word from Me will come true, “I will fill hell with jinn and humans all together.
And had We willed, We could have brought every soul its guidance, but the declaration from Me will come true: “I will most surely fill Hell with (the race of) unseen beings and human beings, both together.”
Had we pleased we would have given to everything its guidance; but the sentence was due from me;-I will surely fill hell with the ginns and with men all together
And had We willed We would have given every soul its guidance, but My Word is decreed that I will certainly fill hell with these jinns and men, combined
If We had so willed We would surely have given every soul its guidance but the word from Me had already gone forth that truly I am going to fill the hellfire from among Jinns and human beings altogether.
If we had pleased, we had certainly given unto every soul its direction: But the word which hath proceeded from Me must necessarily be fulfilled, when I said, verily I will fill hell with genii and men, altogether
And if We had pleased We would certainly have given to every soul its guidance, but the word (which had gone forth about evil-doers) from Me was just this: "I will certainly fill hell with the jinn and men together."
Had We Willed, We would have guided every soul. But My Word shall be realized, 'I will fill Gehenna (Hell) with jinn and people all together.
(Had we pleased we had certainly given to every soul its guidance. But true shall be the word which hath gone forth from me - I will surely fill hell with Djinn and men together.
And if We had wished, surely, We would have given every nafs her guidance. But the statement proceeding from Me took effect (about evil-doers). Surely I will fill Hell with jinn and mankind together
And if We willed it, We would have, surely, given every soul its guidance, but My saying will be realized. I will fill hell with genies and humanity one and all.
If We had willed, We could certainly have brought every soul its guidance. But the Word from Me will come true. I will fill Hell with spirit-beings and with people all together.
In response to that, it will be said: "Had We so willed, We could have given every soul its guidance. But My word which I had said has been fulfilled, that I shall fill hell with jinns and men all together."
(They will be told): "If We had so willed, We could have bestowed guidance on every person. But the Word from Me that I will fill Hell with men and jinn, all together, has been fulfilled
And if We have pleased, We could have given every soul its guidance, but the word from Me was just; I will certainly fill hell with the jinn and men together
And had We willed We could have guided every soul, but the word from Me that, “I will fill hell with the jinn and human beings together,” will be (proved) true.
And had We so willed, We could have given every soul its guidance. But (as Allah declares,) "The word from Me is bound to come true that I will certainly fill Hell with the jinn and the humans together."
And had We intended, We would have given guidance to every soul (Ourselves), but this command from Me has been confirmed: I will certainly fill Hell with all the (disbelieving) jinn and mankind
And if We had wished, We could have given every soul its guidance, but the word from Me has taken effect, that I will fill Hell with Jinn and humans all together
And if We had wished, We could have given every soul its guidance, but the word from Me has taken effect, that I will fill Hell with the Jinn and people all together
And if We had wished, We could have given every soul its guidance, but the sentence from Me has taken effect, that I will fill Hell with the Jinn and people all together.
And if We wanted/willed We would have given/brought every/each self its guidance, and but the expression/word/opinion and belief from Me became truth , I will fill (E) Hell from the Jinns and the people, all/altogether
Yet had We so willed, We could indeed have imposed Our guidance upon every human being: but [We have not willed it thus - and so] that word of Mine has come true: “Most certainly will I fill hell with invisible beings as well as with humans, all together!”
And if We had so decided, indeed We could have brought every self its guidance; but (now) the Saying from Me has come true: "Indeed I will definitely fill Hell with jinn (creatures) and mankind all together."
And if We had so willed, We could have given every soul its guidance, but the word from Me concerning evildoers took effect: that I will fill hell with the jinn and mankind together
Had We wanted, We could have given guidance to every soul, but My decree, that hell will be filled-up with jinn and people, has already been executed
And if We had so willed, We would have led everybody to his right path (by force), but the word from Me had come to pass: .I will certainly fill the Jahannam with jinn and human beings together
If We had willed, We could have given every ‘Human Self’ its spiritual insight, but the word from Me will come true: "I will definitely fill ‘Gehenna’ with the jinn and men all together."
We would have granted guidance to all living beings (individually), had We so wished! But My word has come to pass, that I will pack the hellfire with the jinn and the human kind together
If We had willed, We would have guided every person. But the Word from Me will come into effect that: "I will certainly fill Gehenna with the jinn and men all together."
Had we willed We would have inspired every soul with piety and actuated each and all with the feeling sense of gratitude for Our favours but (knowing beforehand that most of the people -Jinn and mankind- shall counsel deaf to the truth) the decree has been already set forth by Me to fill Hell with both the Jinn and mankind all together
If We had so wished, We could have given every person guidance; but My declaration will be fulfilled: “I will fill Hell with jinn and humans,
Had We willed, We could have easily imposed guidance on every soul. But My Word will come to pass: I will surely fill up Hell with jinn and humans all together.
And if We pleased, We would give each soul its own guidance, but the word from Me has come to pass that I will fill hell with the Jinn and humans altogether.
Had it been Our will, We could have given every soul its guidance. But My Judgement shall be fulfilled: ‘I will surely fill Hell with jinn and humans all.‘
Had we willed, we could have given every soul its guidance, but it is already predetermined that I will fill Hell with jinns and humans, all together.
If it had been Our will, We could have given every soul its guidance, but My word came to be true: "I will surely fill up Hell with jinn and human beings all together.
If it had been Our Will, We could have given every soul its guidance, but My word came to be true: "I will surely fill up Hell with jinn and human beings altogether.
Had We willed, We gave every soul its guidance, but the saying from Me trued: “I will fill Gohanam (Hell) among the jinn and the people, altogether.”
And if We had pleased We would certainly have given to every soul its guidance, but the true word (which has gone forth) from Me, certainly will I fill Hell with the jinn and men together
Had We so willed, We could indeed have imposed Our guidance on every human being. Instead, My word shall be fulfilled: 'Most certainly will I fill hell with jinn and humans all together.'
Had We so Willed, We could indeed have imposed Our Guidance upon every human being (like other creatures without free will). But the Word from Me will come true - I will fill Hell with people, rural and urban all together. (A great many people will succumb to their desires (15:39-40), (38:84-85))
And if We had pleased We would certainly have given to every soul its guidance, but the word (which had gone forth) from Me was just: I will certainly fill hell with the jinn and men together
And if WE had enforced Our will, WE could have given every soul its appropriate guidance, but the word from ME has come true that I will fill Hell with jinn and men all together
And had We willed, We would have given every soul its guidance. But the Word from Me comes due: “I shall surely fill Hell with jinn and men all together!
And if We so wanted, surely, We could have brought every soul its true guidance: But the Word from Me will come true, "I will fill Hell with jinns' and mankind all together
Had We willed, We could’ve given every soul its guidance, but My decree has been fulfilled: “I will fill Hell with jinn and humans altogether.”
Had We willed, We could have given every soul its guidance, but the declaration from Me will come true: 'I will fill Hell with jinn and humans, altogether.'
And if we had willed, We could have given every soul its guidance, but the word from Me will come into effect [that] "I will surely fill Hell with jinn and people all together
And if We had willed, surely We would have given every soul its guidance; but the word from Me is true; I will surely fill Hell with the jinn and mankind all together.
If We had so willed, We could certainly have brought every soul its true guidance: but the Word from Me will come true, "I will fill Hell with Jinns and men all together."
If We had so willed, We could certainly have brought every soul its true guidance: but the Word from Me will come true, "I will fill Hell with Jinns and men all together."
فَذُوقُوا۟ بِمَا نَسِیتُمۡ لِقَاۤءَ یَوۡمِكُمۡ هَـٰذَاۤ إِنَّا نَسِینَـٰكُمۡۖ وَذُوقُوا۟ عَذَابَ ٱلۡخُلۡدِ بِمَا كُنتُمۡ تَعۡمَلُونَ ١٤
So since you ignored the meeting on this Day of yours, now We shall ignore you: taste the lasting suffering for all you have done.’
Now you taste (the punishment of the fire) because of your forgetting the meeting of this Day, surely! We too have forgotten you; you taste the continuous punishment for what you did.”
So taste ye the sequel, for as much as ye forgat the meeting of this your day, verily We have forgotten you. Taste the torment abiding for that which ye have been working
So now suffer. As you forgot the meeting of this your Day of Doom, so have We forgotten you. Now taste the everlasting punishment for your deeds
So taste (the suffering) for having forgotten the meeting of this day! In truth, We have also forgotten you! Taste the eternal suffering because of your deeds!
So taste it. Because you forgot the meeting of this Day, We have forgotten you. Taste the punishment of eternal timelessness for what you did.´
So taste [the punishment] for your having forgotten the encounter of this day of yours. We [too] have forgotten you. Taste the everlasting punishment because of what you used to do
"So, (you who willingly chose and followed the way of unbelief in the world despite Our warnings,) taste the punishment because you acted in oblivious heedlessness of (the appointment I gave you for) this Day. We are (now) oblivious and heedless of you. Taste the abiding punishment for what you used to do."
So suffer (the punishment for your evil deeds). Since you had given up (the idea of) the meeting of this day of yours so We too have forsaken you (now). Suffer therefore the long-lasting punishment because of the misdeeds you used to do
So now taste, for that you forgot the encounter of this your day! We indeed have forgotten you. Taste the chastisement of eternity for that you were doing!
So, taste (the punishment) because you forgot the meeting of this day of yours, (therefore) We forgot you, and taste the eternal punishment for what you were doing.
Now in response to your forgetting the existence of this Day, God will forget you on this Day. Taste the everlasting torture as a punishment of your wrongdoings
“So taste this, because you forgot the meeting of this day of yours, indeed We will forget you. Taste the eternal penalty for your harmful deeds.
So taste, on account of how youpl forgot the meeting of this day of yours; indeed, We have forgotten you, so taste the eternal punishment on account of what you used to do.
'So taste ye, for that ye forgat the meeting of this day of yours,- verily, we have forgotten you! and taste ye the torment of eternity for that which ye have done!
“Therefore taste the recompense of your forgetting the confronting of this day of yours; We have abandoned you – now taste the everlasting punishment, the recompense of your deeds!”
Taste then [the punishment of hellfire] for your forgetting of the meeting of this day of yours. We too have forgotten you and taste the punishment of ever lastingness for all that you used to do.
Taste therefore the torment prepared for you, because ye have forgotten the coming of this your day: We also have forgotten you; taste therefore a punishment of eternal duration, for that which ye have wrought
So taste (the evil of your deeds), because you neglected the meeting of this day of yours; surely We forsake you; and taste the abiding chastisement for what you used to do
(We shall say to them): 'Now taste, for you forgot the encounter of this Day, We have forgotten you. Taste Our eternal punishment, for that which you were doing.
"Taste then the recompense of your having forgotten the meeting with this your day. We, too, we have forgotten you: taste then an eternal punishment for that which ye have wrought."
Then taste you because of your forgetting the meeting of this Day of yours; indeed, We also forgot you (like-wise). And now taste the lasting punishment for what you used to do
Then, experience it. As you forgot the meeting of this Day of yours, truly, We forgot you. And experience the infinite punishment for what you had been doing.
“Taste then because you forgot the meeting of this day of yours. Indeed, We too will forget you. Taste the penalty of eternity for your deeds.”
Now taste the reward for your forgetting the meeting of this Day - We too have forgotten you now - taste the everlasting punishment in consequence of your misdeeds."
So taste the chastisement on account of your forgetting the encounter of this Day. We, too, have forgotten you. Taste the eternal chastisement as a requital for your misdeeds."
So taste, because you forgot the meeting of this Day of yours; surely We forsake you; and taste the abiding chastisement for what you did
So taste (the punishment), because you forgot the meeting of this day of yours We (too) will forget you. And taste the everlasting punishment because of that which you used to do.
So taste the consequence: because you were oblivious of your appointment for this Day, We are indeed oblivious of you now! And taste the eternal punishment for what you did
So (now) savour the taste that you had forgotten your meeting of this Day. Surely, We have forgotten you. And enjoy the flavour of everlasting torment, a reward for your deeds which you used to do
So taste the consequences of your forgetting this Day; for We have now forgotten you. And taste the eternal retribution in return for what you used to do
So taste the consequences of your forgetting this Day; for We have now forgotten you. And taste the eternal retribution in return for what you used to do
So taste the consequences of your forgetting this Day; for We have now forgotten you. And taste the eternal retribution in return for what you used to do.
So taste/experience with what you forgot, this your day's/time's meetings that We, We forgot you, and taste/experience the immortality's/eternity's torture because (of) what you were making/doing
[And He will say unto the sinners:] “Taste, then, [the recompense] for your having been oblivious of the coming of this your Day [of Judgment] - for, verily, We are [now] oblivious of you: taste, then, [this] abiding suffering for all [the evil] that you were wont to do!”
So taste for that you forgot the meeting of this your Day! Surely We have forgotten you. And taste the torment of eternity for whatever you were doing."
So taste (the evil of your deeds). Forasmuch as ye forgot the meeting of this your day, lo! We forget you. Taste the doom of immortality because of what ye used to do
They will be told, "Suffer on this Day of Judgment. For your having ignored it, We have ignored you. Suffer everlasting torment for your evil deeds."
So, have a taste, because you had forgotten the meeting of this day of yours. We have forgotten you; and taste the eternal punishment for what you used to do
Thus, taste the consequences of forgetting this day of yours. Indeed, (It will be said unto them): “We too will forget you, so savor the eternal chastisement for what you used to do.”
Taste (this torment). You forgot the meeting of this day, and so today, We too will forget you! Taste the permanent punishment in return for what you used to do
They will be told: Now, therefore, taste the dire consequences of forgetting this day of yours. Surely We too shall forget you, so taste the eternal doom for what you used to do.
There and then shall they be told: "Now you taste the fatal consequence of neglecting the encounter with this Day, and in return We have also neglected you; now you taste the eternal torment that is laid upon the damned for committing yourselves to actions contrary to what was dictated to you by Allah's revelations"
so taste the punishment, because you ignored the coming of this Day. We shall now ignore you. Taste this everlasting torment for what you did.
So taste ˹the punishment˺ for neglecting the meeting of this Day of yours. We ˹too˺ will certainly neglect you. And taste the torment of eternity for what you used to do!
So taste (it) on account of having forgotten the meeting of this day of yours, for We have forgotten you, and taste the punishment of eternity on account of what you did.
Taste this, for you forgot you would ever meet this day. We, too, will forget you. Taste the eternal torment, which you have earned by what you did.‘
Taste the consequences of your forgetting this day; now we forget you. You have incurred eternal retribution in return for your own works.
Taste [punishment]. Because you ignored the meeting of this Day of your Judgment, We will ignore you, so taste the punishment of eternity for all you have done."
Taste [punishment]. Because you ignored the meeting of this Day of your Judgment, We will ignore you, so taste the punishment of eternity for all you have done."
So taste, by what you had forgotten the meeting of this Day of yours; Surely, We have forgotten you; so taste the eternal torment with what you were working.
So taste (the recompense) because you neglected the meeting of this day of yours; verily We, too, forsake you; and taste the abiding chastisement for what you were doing
'Taste this, for you [deliberately] forgot you would ever meet this day. We, too, will forget you; and taste this abiding suffering for all the evil you did.'
It will be said, "Taste you then, for you remained oblivious of this Day of yours, and so, now We forget you - taste the lasting doom for what you used to do."
So taste, because you neglected the meeting of this day of yours; surely We forsake you; and taste the abiding chastisement for what you did
So taste ye the punishment of your evil deeds, for you forgot the meeting of this day of yours. We too, have forgotten you. Taste ye then the lasting punishment because of that which you used to do
So taste [the punishment] for having forgotten the meeting with this your Day! Verily, We have forgotten you! And taste the punishment everlasting for that which you used to do
"Then you taste (the penalty) because you forgot the Meeting of yours on this Day, surely, We too will forget you— You taste the penalty of eternity for your (evil) actions!"
So taste, because you forgot the meeting of this Day of yours. We’ve forgotten you. Taste the punishment of eternity for what you used to do.
So taste, because you forgot the meeting of this Day of yours; We have forgotten you; so taste the eternal torment for what you used to do
So taste [punishment] because you forgot the meeting of this, your Day; indeed, We have [accordingly] forgotten you. And taste the punishment of eternity for what you used to do."
So taste because you forgot the meeting of this your day; indeed, We have forgotten you. And taste the punishment of eternity for what you used to do.
"Taste ye then - for ye forgot the Meeting of this Day of yours, and We too will forget you - taste ye the Penalty of Eternity for your (evil) deeds!"
"Taste ye then - for ye forgot the Meeting of this Day of yours, and We too will forget you - taste ye the Penalty of Eternity for your (evil) deeds!"
إِنَّمَا یُؤۡمِنُ بِءَایَـٰتِنَا ٱلَّذِینَ إِذَا ذُكِّرُوا۟ بِهَا خَ̅رُّ̅و̅ا۟̅ ̅سُ̅جَّ̅دࣰ̅ا̅ وَسَبَّحُوا۟ بِحَمۡدِ رَبِّهِمۡ وَهُمۡ لَا یَسۡتَكۡبِرُونَ ١٥ ۩
The only people who truly believe in Our messages are those who, when they are reminded of them, bow down in worship, cele-brate their Lord’s praises, and do not think themselves above this
Only those who believe in Our Signs, when they are reminded of them, fall down prostrate, glorify the praises of their Lord, and are not proud.
They alone believe in Our revelations who, when they are reminded thereof, fall down prostrate and hallow the praise of their Lord, and they are not stiff-necked
Only they believe in Our revelations who, when they are reminded, bow in adoration, and give praise to their Lord, and do not become arrogant
Only those believe in Our signs who, when they are reminded, they prostrate and selflessly glorify their Rabb (fulfill their functions) as His Hamd. (This is a verse of prostration.)
The people who truly do have iman in Our Signs are those who fall to the ground prostrating when they are reminded of them, and glorify their Lord with praise, and are not arrogant.
Only those believe in Our signs who, when they are reminded of them, fall down in prostration and celebrate the praise of their Lord, and they are not arrogant
Only they (truly) believe in Our signs and Revelations who, when they are mentioned of them (by way of advice and instruction), fall down in prostration, and glorify their Lord with His praise, and they do not behave with haughtiness
Only those believe in Our revelations who, when they are reminded by means of them, fall down prostrate and proclaim the (divine) glory with the praises of their Lord and they are not proud. [Prostration]
Only those believe in Our signs who, when they are reminded of them, fall down prostrate and proclaim the praise of their Lord, not waxing proud
Only (people who) believe in Our signs are those who when they are reminded of them, fall down prostrating (showing humbleness), and with praise of their Lord they glorify Him, and they are not arrogant.
When God’s revelations are recited, some people fall down in prostration and glorify their Lord in their worshipping. These are the true believers; the ones who are not proud
Only those believe in Our signs who when they are recited to them, fall down in adoration, and glorify their Lord by praising Him, and are not puffed up with pride
The only people who (truly) believe in Our signs are those who, when they are reminded of them, fall down prostrating and highly exalt their Lord with praise, and they are not arrogant.
They only believe in our signs who when they are reminded of them fall down adoring and celebrate the praises of their Lord, and are not too big with pride
Only those believe in Our signs who, when they are reminded of them, fall down in prostration and proclaim the Purity of their Lord while praising Him, and are not conceited. (Command of prostration # 9)
Only they believe in Our signs those who when they are reminded about them [in the signs], they fall prostrate and they glorify the praises of their Lord while they are not in arrogance.
Verily they only believe in our signs, who, when they are warned thereby, fall down adoring, and celebrate the praise of their Lord, and are not elated with pride
Only they believe in Our revelations who, when they are reminded of them, fall down prostrate (in obeisance) and celebrate the praise of their Lord, and they are not proud
Only those who believe in Our verses, when reminded of them, prostrate themselves and exalt with the praise of their Lord in humility
They only believe in our signs, who, when mention is made of them, fall down in ADORATION, and celebrate the praise of their Lord, and are not puffed up with disdain
Certainly, what (is a fact is that) those Believe in Our Ayaat who, when they were reminded or admonished therewith, behaved as those who are in obedience, and they glorified (Him) with the Praise of their Nourisher-Sustainer, and they do not commit arrogance in pride
Only those believe in Our signs who, when they were reminded of them, fell down, ones who prostrate themselves and glorified the praise of their Lord and they grow not arrogant,‡
The only ones who believe in Our signs are those who fall down in prostration when the signs are recited to them. They celebrate the praises of their Lord. They do not have arrogant pride.
Only those people believe in Our revelations, who, when they are reminded of them, prostrate themselves in adoration and celebrate the praises of their Lord and are not puffed up with pride
None believes in Our Signs except those who, when they are given good counsel through Our verses, fall down prostrate and celebrate the praise of their Lord and do not wax proud
Only they believe in Our messages who, when they are reminded of them, fall down prostrate and celebrate the praise of their Lord, and they are not proud
Only those believe in Our signs who, when they are reminded through them, fall down prostrate and glorify by praising their Fosterer and they do not consider themselves great.
They — only they — believe in Our messages who, when they are reminded of them, fall down prostrate and glorify their Lord with His praise, and they are not proud
So only those who believe in Our Revelations, when directed and guided by means of these (Verses), fall down prostrating themselves and glorify their Lord with praise. And they do not behave with arrogance
The only people who believe in Our revelations are those whom when they are reminded by them, they fall prostrating, and they glorify the praise of their Lord, and they are not arrogant
The only people who believe in Our revelations are those whom when they are reminded by them, they fall prostrating, and they glorify the praise of their Lord, and they are not arrogant
The only people who believe in Our revelations are those whom when they are reminded by them, they fall prostrating, and they glorify the praise of their Lord, and they are not arrogant.
Truly/indeed (who) believes with Our verses/evidences (are) those who if they were reminded with it they fell down prostrating and they praised/glorified with their Lord's praise/gratitude , and they do not be arrogant
ONLY THEY [truly] believe in Our messages who, whenever they are conveyed to them, fall down, prostrating themselves in adoration, and extol their Sustainer’s limitless glory and praise; and who are never filled with false pride
Surely only they believe in Our signs who, when they are reminded of them, collapse constantly prostrating and extol with the praise of their Lord, and they do not wax proud.* A prostration is to be performed here
Only those believe in Our revelations who, when they are reminded of them, fall down prostrate and hymn the praise of their Lord, and they are not scornful
The only people who believe in Our revelations are those who, when reminded about them, bow down in prostration and glorify their Lord with His praise without pride
Only those people believe in Our verses who, when they are reminded of them, fall in prostration and pronounce the purity and praise of their Lord, and who do not wax proud
The only ones who truly believe in Our ‘Revelations’ are those who when they are reminded of them, fall down prostrate and glorify their Lord with His praise, not not showing an arrogant attitude.
In fact, the believers of Our verses are only those who, when reminded of Our verses, fall down prostrate and chant the praises of their Lord. They do not ever show arrogance
Only those have absolute Faith in Our Revelations, who, when they are reminded of them, fall down in prostration and celebrate the praise of their Lord, not showing an arrogant attitude.
Those who faithfully hug Our revelation to their hearts are only those who fall prostrate to Allah forthwith they are exhorted thereby and/or reminded thereof and they celebrate the praises of Allah, their Creator, and extol His glorious attributes and their prudence gets the better of their pride
When some people are reminded of Our signs they believe and fall in prostration, glorify and praise their Lord, and aren’t arrogant.
The only ˹true˺ believers in Our revelation are those who—when it is recited to them—fall into prostration and glorify the praises of their Lord and are not too proud.
Those believe in Our signs who when they are reminded by them fall prostrate and glorify the praise of their Lord and are not arrogant.
Indeed, none believes in Our revelations save those who, when reminded of them, prostrate themselves in adoration and give glory to their Lord in all humility
The only people who truly believe in our revelations are those who fall prostrate upon hearing them. They glorify and praise their Lord, without any arrogance.
True believers in Our signs are those who, when they are reminded of them, fall down in prostration, and praise their Lord's limitless glory, and do not think they are too arrogant to do it.
True believers in Our signs are those who, when they are reminded of them, fall in prostration, and praise their Lord’s limitless glory, and do not think they are too arrogant to do it.
Only believe with Our verses those who, when they are reminded with them, fall down, prostrate, and glorify with their Lord’s praises, and they are not arrogant. ۩
Only those believe in Our signs who, when they are reminded of them, fall down prostrating in obeisance and celebrate the praise of their Lord, and they are not proud
Only they believe in Our revelations who, whenever they are reminded of them, fall down prostrating themselves in adoration, and extol their Lord's limitless glory and praise; and who are never arrogant;
Only they truly believe in Our Messages who, when they are reminded of them, fall into complete submission adoring, and strive hard to manifest their Sustainer's Praise. (They establish the Divine System that is the living evidence of how benevolent His Guidance is). And they are never given to false pride
Only they believe in Our communications who, when they are reminded of them, fall down in prostration and celebrate the praise of their Lord, and they are not proud
Only those really believe in Our Signs who, when they are reminded of them, fall down prostrate and celebrate the praises of their Lord, and they are not proud
Truly they believe in Our signs who when reminded of them fall prostrate and hymn the praise of their Lord and do not wax arrogant
Only those who believe in Our Signs (verses), who, when they are read to them, fall down in deepest love and respect (i.e., a prostration), and celebrate the Praises of their Lord, and they are never haughty with pride
When reminded of them, those who believe in Our revelations fall prostrate and glorify their Lord with praise, without any pride.
They believe in Our communications, those who, when reminded of them, fall down prostrate, and glorify their Lord with praise, and are not proud
Only those believe in Our verses who, when they are reminded by them, fall down in prostration and exalt [ Allah ] with praise of their Lord, and they are not arrogant
Only those believe in Our signs who, when they are reminded of them fall down prostrating and glorify with praise of their Lord and they are not proud.
Only those believe in Our Signs, who, when they are recited to them, fall down in adoration, and celebrate the praises of their Lord, nor are they (ever) puffed up with pride
Only those believe in Our Signs, who, when they are recited to them, fall down in prostration, and celebrate the praises of their Lord, nor are they (ever) puffed up with pride
تَتَجَافَىٰ جُنُوبُهُمۡ عَنِ ٱلۡمَضَاجِعِ یَدۡعُونَ رَبَّهُمۡ خَوۡفࣰا وَطَمَعࣰا وَمِمَّا رَزَقۡنَـٰهُمۡ یُنفِقُونَ ١٦
Their sides shun their beds in order to pray to their Lord in fear and hope; they give to others some of what We have given them
Their sides forsake their beds, they invoke their Lord in fear and hope, and they spend (in Our Cause) out of what We have bestowed on them.
Their sides leave off the couches calling upon their Lord in fear and in desire, and of that wherewith We have provided them they expend
Their backs do not rest on their beds, and they pray to their Lord in fear and hope, and spend of what We have given them (in charity)
They arise from their beds (at night) and pray to their Rabb with fear and with hope... They unrequitedly give from the life sustenance with which We have provided them!
Their sides eschew their beds as they call on their Lord in fear and ardent hope. And they give of what We have provided for them.
Their sides vacate their beds to supplicate their Lord in fear and hope, and they spend out of what We have provided them
Their sides forsake their beds at night, calling out to their Lord in fear (of His punishment) and hope (for His forgiveness, grace, and good pleasure), and out of what We have provided for them (of wealth, knowledge, power, etc.,) they spend (to provide sustenance for the needy and in God’s cause, purely for the good pleasure of God and without placing others under obligation)
(While getting up for late-night, Tahajjud Prayer) they forsake (their comfortable) beds calling upon their Lord with an awe-inspired and hopeful state of mind. And they spend out of that which We have provided them
Their sides shun their couches as they call on their Lord in fear and hope; and they expend of that We have provided them
Their sides separate from the beds (as they get up) to call on their Lord afraid and hopeful, and they spend (in God's way) from what We have provided for them.
The true believers are those who sacrifice a part of their sleeping time to worship their Lord. They are afraid to offend their Lord with [the least of] their action and hope in getting their rewards from Him. They are the one who devote a part of their resources [which is given to them by God at first place] to God pleasing ends
Their limbs forsake their beds of sleep, while they call on their Lord in fear and hope, and they give out of the sustenance which We have given them
Their sides shun the beds as they pray to their Lord out of fear and ardent hope, and from Our provisions to them they spend.
As their sides forsake their beds, they call upon their Lord with fear and hope; and of what we have bestowed upon them do they give alms
Their sides stay detached from their beds and they pray to their Lord with fear and hope - and they spend from what We have bestowed upon them
And their flanks shun their beds. They call out to their Lord out of fear and hope and they spend out of that which We have provided them with.
Their sides are raised from their beds, calling on their Lord with fear and with hope; and they distribute alms out of what We have bestowed on them
Their sides draw away from their beds, they call upon their Lord in fear and in hope, and they spend (benevolently) out of what We have given them
whose sides forsake their couches as they supplicate to their Lord in fear and hope; who give in charity of that which We have given them
Who, as they raise them from their couches, call on their Lord with fear and desire, and give alms of that with which we have supplied them
Their sides forsake the beds; they invoke their Nourisher-Sustainer in fear and hope; and of the provisions We bestowed unto them — they spend (in accordance with the counselling and advice available in Al-Kitab)
whose sides deliberately avoided their sleeping places to call to their Lord in fear and hope. And they spend of what We provided them.
They forsake [lying on] their sides in their beds while they call on their Lord in fear and hope. They invest out of the sustenance that We have bestowed on them.
Who forsake their beds and invoke their Lord with fear and hope; and they spend in charity out of the sustenance which We have given them
Their sides forsake their beds, and they call upon their Lord in fear and hope, and expend (in charity) out of the sustenance We have granted them
They forsake (their) beds, calling upon their Lord in fear and in hope, and spend out of what We have given them
Their sides keep away from their beds, they pray to their Fosterer in fear and in hope and they spend from that which We have provided them.
They keep themselves out of their beds, praying to their Lord in fear and in hope. And they spend out of what We have given them
Their sides stay away from their beds and they call out to their Lord in a (mingled state) of fear and hope and spend (in Our way) out of the sustenance We have provided them
Their sides readily forsake their beds, to call on their Lord out of fear and hope, and from Our provisions to them they give
Their sides readily forsake their beds, to call on their Lord out of fear and hope, and from Our provisions to them they give
Their sides readily forsake their beds, to call on their Lord out of fear and hope, and from Our provisions to them they give.
Their sides distances/becomes restless from the places of laying down (beds), they call their Lord fearfully and desiring/coveting , and from what We provided for them they spend
[and] who are impelled to rise from their beds [at night] to call out to their Sustainer in fear and hope; and who spend on others out of what We provide for them as sustenance
Their sides often shun (their) recumbencies (i.e., beds, places for reclining) to invoke their Lord in fear and in longing (from Him); and they expend of what We have provided them
Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them
Their sides give-up rest in beds in order to pray before their Lord in fear and hope. They spend for the cause of God out of what we have given them
Their sides remain apart from their beds. They call their Lord with fear and hope, and spend (in charity) out of what We have given to them
They abandon (their) beds, imploring and praying to their Lord, in veneration and hope. And they expend of what We have bestowed on them.
They withdraw from their beds (at night), and stay up praying to their Lord. They spend (in charity) out of what We provide them
They abandon (their) beds, praying to their Lord in veneration and hope. And they expend of what We have bestowed upon them.
Their sides desert the beds for nocturnal devotion in exchange for Allah's mercy and blessings: They prostrate their reason to divine revelation and they make invocation unto Him by comely prostration of their bodies, which act reflects dread that is mingled with veneration and reflects hope that springs eternal in their bosoms for His pitiful forbearance toward them, and they spend in benevolence of Our grace that was made to abound in them
They drag themselves out of bed to worship their Lord, with fear and hope, and they spend in charity from what We provided them.
They abandon their beds, invoking their Lord with hope and fear, and donate from what We have provided for them.
They abstain from resting to call their Lord in fear and hope and spend of what We have provided them with.
who forsake their beds to pray to their Lord in fear and hope; who give from what We gave them
Their sides readily forsake their beds, in order to worship their Lord, out of reverence and hope, and from our provisions to them, they give.
They forsake their beds as they call upon their Lord in fear and hope, and they share with others from what We have provided them.
They forsake their beds as they call upon their Lord in fear and hope, and they share with others from what We have provided them.
Their sides shun about their sleep sites, they are calling their Lord, in fear and covetousness; and from what We had livelihood them, they are spending.
Their sides draw away from (their) beds, they call upon their Lord in fear and in hope, and they spend (in charity) out of the sustenance that We have bestowed on them
who drag themselves out of their beds at night to pray to their Lord in fear and hope; and who are charitable with what We provide for them.
They forsake their 'comfort zone' in calling people to their Lord, fearing that they have not done enough and hoping to do better. And they keep open for the needy the provision that We have given them. ('Madhaje' = Beds = Present circumstances = Comfort zone)
Their sides draw away from (their) beds, they call upon their Lord in fear and in hope, and they spend (benevolently) out of what We have given them
Their sides keep away from their beds; and they call on their Lord in fear and hope, and spend out of what WE have bestowed on them
whose sides shun [their] beds, calling upon their Lord out of fear and hope, and who spend from that which We have provided them
Their limbs leave their beds of sleep, during the time that they invoke their Lord, with fear and hope: And they spend (in charity) from of things that We have given them
Their sides shun their beds to call upon their Lord in fear and hope. And from what We’ve provided for them, they spend.
Their sides shun their beds, as they pray to their Lord, out of reverence and hope; and from Our provisions to them, they give
They arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend
Their sides forsake the beds, they call on their Lord with fear and hope; and of what We have bestowed on them, they spend.
Their limbs do forsake their beds of sleep, the while they call on their Lord, in Fear and Hope: and they spend (in charity) out of the sustenance which We have bestowed on them
Their limbs do forsake their beds of sleep, the while they call on their Lord, in Fear and Hope: and they spend (in charity) out of the sustenance which We have bestowed on them
فَلَا تَعۡلَمُ نَفۡسࣱ مَّاۤ أُخۡفِیَ لَهُم مِّن قُرَّةِ أَعۡیُنࣲ جَزَاۤءَۢ بِمَا كَانُوا۟ یَعۡمَلُونَ ١٧
No soul knows what joy is kept hidden in store for them as a reward for what they have done
No one knows what is kept hidden for them of the joy of their eyes as a reward for what (good) they did.
No soul knoweth that which is kept hidden for them of perfect comfort as a recompense for that which they have been working
No soul knows what peace and joy lie hidden from them as reward for what they have done
And no one knows the blessings of joy kept hidden in store for them as a result of their deeds!
No self knows the delight that is hidden away for it in recompense for what it used to do.
No one knows what has been kept hidden for them of comfort as a reward for what they used to do
No soul knows what joyous means of happiness are kept hidden (reserved) for them as a reward for what they have being doing
And no soul knows what (comforts) lie hidden for them (-the believers in the form) of a joy to the eyes as a reward for their righteous deeds
No soul knows what comfort is laid up for them secretly, as a recompense for that they were doing
And no one knows what delight of the eyes (and joys) is hidden for them as a reward for what they were doing.
No one can even imagine what kind of eye pleasing reward God has provided for the believers for their righteous acts
And no soul knows what pleasure of the eye is kept hidden in reserve for them as a reward for their deeds
No soul knows what has been hidden for them of comfort to the eyes—a repayment on account of what they used to do.
No soul knows what is reserved for them of cheerfulness for eye, as a reward for that which they have done
So no soul knows the comfort of the eyes that is kept hidden for them *; the reward of their deeds. ( * Paradise
No soul knows what things of comfort to the eyes have been kept hidden for them as a reward for all that they used to do.
No soul knoweth the complete satisfaction which is secretly prepared for them, as a reward for that which they have wrought
No soul knows what is hidden for them of that which will refresh the eyes (give them joy); a reward for what they did
No soul knows what pleases the eye is in store for them as a recompense for what they used to do
No soul knoweth what joy of the eyes is reserved for the good in recompense of their works
And no nafs knows what joy of the eyes is kept hidden for them as a reward for what they used to do
No soul knows what was concealed for them of comfort for their eyes as a recompense for what they had been doing.
No person knows what delights of the eyes are kept hidden for them as a reward for their deeds.
No one knows what delights of the eye have been kept hidden for them as a reward for their good deeds
No one knows what delights of the eyes are kept hidden for them as a reward for their deeds
So no soul knows what refreshment of the eyes is hidden for them: a reward for what they did
So no soul knows what is hidden from it, of (that which) comforts the eye, (as a) reward for that which they used to do.
And no person knows what is kept hidden for them, of delights of the eyes, as reward for what they did
So no one knows what coolness of eyes is kept hidden for them. This will be a reward for those (pious deeds) which they used to do
No person knows what is being hidden for them of joy, as a reward for what they used to do
No person knows what is being hidden for them of joy, as a reward for what they used to do
No person knows what is being hidden for them of joy, as a reward for what they used to do.
So no self knows what I hide for them from an eyes'/sights' delight/satisfaction , a reward/reimbursement because (of) what they were making/doing
And [as for all such believers,] no human being can imagine what blissful delights, as yet hidden, await them [in the life to come] as a reward for all that they did
So no self knows what is (kept) concealed for them in comfort of the eyes as a recompense for whatever they were doing
No soul knoweth what is kept hid for them of joy, as a reward for what they used to do
No soul knows what delight awaits them as the reward for their deeds
So, no one knows the delight of eyes that has been reserved for them in secret, as a reward of what they used to do
No “Human Self” would ever know what is kept hidden of delight for them as a recompense for what they used to do.
No one knows the delirious delights that are kept hidden, and are meant to be the rewards for the (righteous) deeds they do
No person knows what loads of pleasure await them as a reward for what they used to do.
No soul knows what Allah has in store for it and for the like of it of rewards that shall be viewed with pleasure and with eyes speaking content in requital of what they achieved and attained, fulfilled and completed, perfected and accomplishe
No one knows what blissful delights have been set aside for them as a reward for what they did.
No soul can imagine what delights are kept in store for them as a reward for what they used to do.
For no soul knows what comfort is hidden for them as reward for what they used to do.
No mortal knows what bliss will be in store for these as a reward for their labours
You have no idea how much joy and happiness are waiting for you as a reward for your (righteous) works.
No soul knows what delight lies in store for them; a reward for what they have done.
No soul knows what is hidden for them, to delight their eyes.
So, no soul knows what is hidden for them among the eye's coolness, a reward with what they were working.
And no person knows what (important reward) is hidden for them of the joy of the eyes, in recompense for what (good) they were doing
No one can imagine what blissful delights have been kept in store for them as a reward for what they used to do.
And no human being can imagine what blissful delights are kept hidden for them as a reward for what they used to do
So no soul knows what is hidden for them of that which will refresh the eyes; a reward for what they did
And no soul knows what joy of the eyes is kept hidden for them, as a reward for the good they used to do
No soul knows what comfort is kept hidden for it as a recompense for that which they used to do
No person really knows those joys of the eye that are kept hidden (and treasured) for them— As a reward for their (good) actions
No soul knows what delights to the eyes are kept hidden for it—a reward for their deeds.
No soul knows what eye's delight awaits them—a reward for what they used to do
And no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do
No soul knows what is hidden for them of coolness of eyes; a reward for what they used to do.
Now no person knows what delights of the eye are kept hidden (in reserve) for them - as a reward for their (good) deeds
Now no person knows what delights of the eye are kept hidden (in reserve) for them - as a reward for their (good) deeds
أَفَمَن كَانَ مُؤۡمِنࣰا كَمَن كَانَ فَاسِقࣰاۚ لَّا یَسۡتَوُۥنَ ١٨
So, is someone who believes equal to someone who defies God? No, they are not equal
Can the one who is a believer be like the one who is a sinner? They are not equal.
Shall he, therefore, who is a believer, be like unto him who is a transgressor? They are not equal
Is one who is a believer like one who is a transgressor? No, they are not alike
Is one who believes equal to one with corrupt beliefs? They are not equal!
Is someone who has iman like someone who is a deviator? They are not the same!
Is someone who is faithful like someone who is a transgressor? They are not equal
Is, then, he who is a believer like him who is a transgressor? They are not equal
What! can one who has been a believer (be treated) like one who has been a disobedient sinner. They cannot be alike
What? Is he who has been a believer like unto him who has been ungodly? They are not equal
Is someone who is a believer the same as someone who is disobedient? They are not equal.
Does it make sense to you that the sinners and the believers be treated equally
Is then the person who believes no better than the person who is rebellious? No, they are not equal
So, is the one who has been a believer like the one who has been defiantly disobedient? They are not equal.
Is he who is a believer like him who is a sinner? they shall not be held equal
So will the believer ever be equal to the one who is lawless? They are not equal
Is he who was a believer like he who was a transgressor against Allah’s commandment? They are not equal.
Shall he therefore, who is a true believer, be as he who is an impious transgressor? They shall not be held equal
Is he then who is a believer like him who is an evil-liver (transgressor)? They are not alike (equal)
Can he, then, who is a believer, be compared to he who is wicked? They are not equal
Shall he then who is a believer be as he who sinneth grossly? they shall not be held alike
Is then he who became a Believer like one who turned a Fasiq (disobedient and a deceiver)? They are not equal
Is he who had been one who believes like he who had been one who disobeys? They are not on the same level.
Is the person who believes no better than the person who is rebellious? They are not equal.
Can he who is a believer be like the one who is a transgressor? Of course, they are not alike
Would a true believer be like him who was an evil-doer? Surely they are not equal
Is he then, who is a believer, like him who is a transgressor? They are not equal
Then, is he who is a believer, like him who is a transgressor? They are not equal.
Can he then who is a believer be like him who has been a transgressor/profligate!? They cannot be equal
How can a person who is a believer be like him who is disobedient? (Nay,) they (both) cannot be equal
Is one who was a believer the same as one who was wicked They are not the same
Is one who is a believer the same as one who is wicked? They are not the same
Is one who is a believer the same as one who is wicked? They are not the same.
Is who was believing as who was debauching ? They do not become equal/alike
Is, then, he who [in his earthly life] was a believer to be compared with one who was iniquitous? [Nay,] these two are not equal
So, is he who has been a believer like him who has been immoral? They are not equal
Is he who is a believer like unto him who is an evil-liver? They are not alike
Is a believer equal to an evil-doer? They are not equal at all
So, can one who is a believer become like one who is a sinner? They cannot become equal
Is then the man who professes a belief (in Allâh) no better than the man who walks in the path of disobedience? Not equal are they.
Can the believers be like the evil doers? They are not equal
Is then the one who lives by Faith no better than the one who has persisted in walking down the path of disobedience? They are not equal.
Would he whose heart reflects the image of religious and spiritual virtues be equaled to the one in whose heart reign vice and impiety
So, can a believer be compared to a sinner? They aren’t equal.
Is the one who is a believer equal ˹before Allah˺ to the one who is rebellious? They are not equal!
Is then the believer like the sinful? They are not the same.
Can he, then, who is a true believer, be compared to him who is an ungodly? Surely they are not equal
Is one who is a believer the same as one who is wicked? They are not equal.
Is a believer the same as one who was defiantly disobedient? [No], they are not equal.
Is a believer the same as one who was defiantly disobedient? [No], they are not equal.
So, is who was a believer like who was a debauchee? They are not equal.
Is he then who is a believer like him who is a transgressor? They are not equal
Is, then, the one who is a believer to be compared to one who is wicked? The two are certainly not equal.
Is then, he who was a believer like the one who drifted away from the Divine Values? Nay, these two are not alike
Is he then who is a believer like him who is a transgressor? They are not equal
Is he, then, who is a believer like one who is disobedient? they are not equal
Is one who believes like one who is iniquitous? They are not equal
Is then the man who believes like the man who rebels (and is wicked)? They are not equal
Is the believer like the sinner? They are not equal.
Is someone who is faithful like someone who is a sinner? They are not equal
Then is one who was a believer like one who was defiantly disobedient? They are not equal
Then is he who is a believer like him who is disobedient? They are not equal.
Is then the man who believes no better than the man who is rebellious and wicked? Not equal are they
Is then the man who believes no better than the man who is rebellious and wicked? Not equal are they
أَمَّا ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فَلَهُمۡ جَنَّـٰتُ ٱلۡمَأۡوَىٰ نُزُلَۢا بِمَا كَانُوا۟ یَعۡمَلُونَ ١٩
Those who believe and do good deeds will have Gardens awaiting them as their home and as a reward for what they have done
As for those who believe and do righteous deeds, for them are gardens (Paradise) as shelter to reside for what they did.
And as for those who believe and work rigteous works--for them are Gardens of Abode: an entertainment for that which they have been working
As for those who believe and do the right, there are gardens for abode as welcome for what they had done
Those who believe and fulfill the requisites of their faith, there are Paradises of Refuge for them, as a result of what they have done (an experience that will emerge from within their essence).
As for those who have iman and do right actions, they will have the Gardens of Safe Refuge as hospitality for what they used to do.
As for those who have faith and do righteous deeds, for them are gardens of the Abode —a hospitality for what they used to do
As for those who believe and do good, righteous deeds, for them are Gardens of Refuge and Dwelling, as a welcome (from God, in return) for what they have been doing
There awaits those who believe and do deeds of righteousness Gardens of Eternal Abode in hospitality in return for their good deeds
As for those who believe, and do deeds of righteousness, there await them the Gardens of the Refuge, in hospitality for that they were doing
As for those who believe and do good, they will have gardens of (eternal) housing, a reception for what they were doing.
Those who believe and do the good deeds, will end up in beautiful Gardens and be entertained. This is their reward for their good deeds
For those who believe and do righteous deeds, they have gardens as hospitable homes, for those deeds
As for those who have attained faith and have done righteous deeds, for them are the Gardens of Shelter—hospitality on account of what they used to do.
As for those who believe and do right, for them are the gardens of resort, an entertainment for that which they have done
Those who accepted faith and did good deeds – for them are the Gardens of (everlasting) stay; a welcome in return for what they did
As for those who believed and did righteous deeds, for them will be gardens of goodly shelter as a welcome for all that they used to do.
As to those who believe, and do that which is right, they shall have gardens of perpetual abode, an ample recompense for that which they shall have wrought
As for those who believe and do good, the Gardens are their homes - a hospitable welcome for what they did
As for those who believe and do good works, there are for them the Gardens of Refuge, in hospitality for that which they have done
As to those who believe and do that which is right, they shall have gardens of eternal abode as the meed of their works
As for those who have Believed and did righteous deeds, so for them are Gardens of abode as a welcome for what they used to do
As for those who believed and did as the ones in accord with morality, for them are Gardens as places of shelter, hospitality for them for what they had been doing.
For those who believe and live righteously are gardens as hospitable homes in exchange for their deeds.
As for those who believe and do good deeds, they shall be awarded the gardens of paradise as a reward of their labors
As for those who believe and act righteously, theirs shall be Gardens to dwell in, a hospitality to reward them for their deeds
As for those who believe and do good deeds, for them are Gardens, a refuge -- an entertainment for what they did
As for those who believe and do righteous works, for them are gardens as (their) settling place, a gift for what they used to do.
And for those who believe and do good deeds, there are Gardens to live in — a hospitable resort for what they did
So those who believe and keep doing good deeds, for them are Gardens of eternal repose as an entertainment and honour (from their Lord) in reward for those (works) which they used to do
As for those who believe and do good works, for them are eternal Paradises as an abode, in return for their works
As for those who believe and do good works, for them are eternal gardens as an abode for what they used to work
As for those who believe and do good works, for them are eternal gardens as an abode for what they used to work.
As to those who believed and made/did the correct/righteous deeds, so for them (are) treed gardens/paradises (as) the shelter/refuge, a place of descent/prepared guest house because (of) what they were making/doing
As for those who attain to faith and do righteous deeds - gardens of rest await them, as a welcome [from God], in result of what they did
As for the ones who have believed and done deeds of righteousness, then for them are the Gardens of Abode as quarters for whatever they were doing
But as for those who believe and do good works, for them are the Gardens of Retreat - a welcome (in reward) for what they used to do
The righteously striving believers will have Paradise for their dwelling as the reward of their good deeds
As for those who believe and do righteous deeds, for them there are gardens to dwell, as an honorable hospitality for what they used to do
But as for those who a adhere firmly to Islamic monotheism and do righteous acts (openly or secretly in this ‘worldly life’), there will be Gardens of refuge, in hospitality for what they used to do.
Those who believe and do righteous deeds will get the paradise as an abode _ a bountiful treat in return for what they do
But as for those who live by Faith and strive to do righteous acts, there will be Gardens of refuge in hospitality for what they used to do.
But those whose hearts reflect the image of religious and spiritual virtues and their deeds wisdom and piety must expect the Gardens of bliss in which they shall be homed with home-felt delight wherein each one shall come into close relation with oneself and with others in requital of all the good they had accomplished in life
Those who believed and were righteous shall be in the gardens of Mawa, hospitality for what they did
As for those who believe and do good, they will have the Gardens of ˹Eternal˺ Residence—as an accommodation for what they used to do.
As for those who believe and do good work, their accommodation is in gardens as a gift for what they used to do.
As for those that believe and do good works, they shall be lodged in the Gardens of Paradise in recompense for their labours
As for those who believe and lead a righteous life, they have deserved the eternal Paradise. Such is their abode, in return for their works.
As for those who believed and did good deeds, there will be Gardens of Refuge for them as an accommodation for what they have done.
As for those who believed and did good deeds, there will be Gardens of Refuge for them as accommodation for what they have done.
And as for those who believed and worked the righteous deeds, so for them is The Shelter’s Paradise, a hospitality lodge for what they were working.
As for those who believe and do righteous deeds, the gardens (of bless) are their abiding-place, and entertainment for what they used to do
Those who believe and do righteous deeds will have the gardens of repose for an abode in recompense for what they used to do;
As for those who attain belief and develop their personalities by fulfilling the needs of others - are Gardens of Resort, as a welcome, for what they did
As for those who believe and do good, the gardens are their abiding-place; an entertainment for what they did
As for those who believe and do good works, they will have Gardens of Eternal Abode as an entertainment in return for what they used to do
As for those who believe and perform righteous deeds, theirs shall be Gardens of refuge, as a welcome for that which they used to do
As for those who believe and do righteous good deeds, for them are Gardens as inviting homes, because of (their good deeds), what they used to do
As for those who believe and do righteous deeds, for them are the Gardens of Refuge, as accommodation for what they used to do.
As for those who believe and do righteous deeds, for them are the Gardens of Shelter—hospitality for what they used to do
As for those who believed and did righteous deeds, for them will be the Gardens of Refuge as accommodation for what they used to do
As for those who believed and did good works, then for them are gardens of refuge, an entertainment for what they used to do.
For those who believe and do righteous deeds are Gardens as hospitable homes, for their (good) deeds
For those who believe and do righteous deeds are Gardens as hospitable homes, for their (good) deeds
وَأَمَّا ٱلَّذِینَ فَسَقُوا۟ فَمَأۡوَىٰهُمُ ٱلنَّارُۖ كُلَّمَاۤ أَرَادُوۤا۟ أَن یَخۡرُجُوا۟ مِنۡهَاۤ أُعِیدُوا۟ فِیهَا وَقِیلَ لَهُمۡ ذُوقُوا۟ عَذَابَ ٱلنَّارِ ٱلَّذِی كُنتُم بِهِۦ تُكَذِّبُونَ ٢٠
As for those who defy God, their home will be the Fire. Whenever they try to escape it, they will be driven back into it, and they will be told, ‘Taste the torment of the Fire, which you persistently denied.’
But those who have sinned, their abode will be the fire. Every time they wish to get away from it, they will be put back in it, and it will be said to them: “You taste the punishment of the fire which you used to deny.”
And as for those who transgress their abode is the Fire. So oft as they desire to get thereout, they shall be sent back thereto; and it will be said unto them: taste the torment of the Fire which ye were wont to belie
As for those who disobey, their abode is Hell. Whensoever they wish to escape from it they would be dragged back into it, and told: "Taste the torment of the Fire which you used to call a lie."
As for those with corrupt beliefs, their abode is fire! Every time they want to leave they will be returned to it and told, “Taste the suffering of the fire that you denied!”
But as for those who are deviators, their refuge is the Fire. Every time that they want to get out, they are put straight back into it again and they are told, ´Taste the punishment of the Fire, which you denied.´
As for those who have transgressed, their refuge is the Fire. Whenever they seek to leave it, they will be turned back into it, and they will be told: ‘Taste the punishment of the Fire which you used to deny.’
But as for those who transgress (the bounds set by God in belief and action), their refuge and dwelling is the Fire. Every time they desire to come out of it, they will be returned to it and they will be told, "Taste the punishment of the Fire which you used to deny."
But as for them who show disobedience their abode will be the Fire. Every time they try to get out of it they shall be hurled back into it and it shall be said to them, `Suffer the torment of the Fire which you used to cry lies to.
But as for the ungodly, their refuge shall be the Fire; as often as they desire to come forth from it, they shall be restored into it, and it shall be said to them, 'Taste the chastisement of the Fire, which you cried lies to.
And as for those who were disobedient, their housing will be the fire. Whenever they want to get out of it, they are sent back in it, and they are told: “Taste the punishment of fire which you used to deny.”
The wrongdoers, on the contrary, will end up in the Hell. Anytime they try to flee, they will be pushed back into the Fire and they will be told: “Taste the torture of the same Fire which you used to deny its existence.”
As for those who are rebellious, their abode will be the fire. Every time they wish to get away from it, they will be forced deeper into it, and it will be said to them, “Taste the penalty of the fire that you used to deny.
But as for those who have defiantly disobeyed, their shelter is the Fire; every time they want to depart it, they are brought back into it, and it is said to them, “Taste the punishment of the Fire which you used to deny.”
But as for those who commit abomination their resort is the Fire. Every time that they desire to go forth therefrom, we will send them back therein, and it will be said to them, 'Taste ye the torment of the fire which ye did call a lie!
And those who are lawless - their destination is the fire; whenever they wish to come out of it, they will be returned into it, and it will be said to them, “Taste the punishment of the fire you used to deny!”
And as for those who transgress against Allah’s commandment, their place of shelter is the fire. Whenever they try to get out of it, they are brought back in it and it is said unto them, “Taste the punishment of the fire which you used to belie.”
But as for those who impiously transgress, their abode shall be hell fire; so often as they shall endeavour to get thereout, they shall be dragged back into the same, and it shall be said unto them, taste ye the torment of hell fire, which ye rejected as a falsehood
And as for those who transgress, their abode is the Fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them, "Taste the chastisement of the fire which you called a lie."
But those who do evil their refuge is the Fire. As often as they desire to come out of it they shall be driven back, and it will be said to them: 'Taste the punishment of the Fire, which you have belied.
But as for those who grossly sin, their abode shall be the fire: so oft as they shall desire to escape out of it, back shall they be turned into it. And it shall be said to them, Taste ye the torment of the fire, which ye treated as a lie
And as for those who committed Fisq, their abode will be the Fire. Every time they wished that they may get away therefrom, they were pushed back therein and it was proclaimed to them: ' Taste you the torment of the Fire which — you used to deny of that .
And as for those who disobeyed, their place of shelter will be the fire. Every time they would want to go forth from there, they would be caused to return to it. And it will be said to them: Experience the punishment of the fire which you had been denying!
As for those who are rebellious, their abode will be the fire. Every time they want to get away from it, they will be forced into it, and it will be said to them, “Taste the penalty of the fire that you rejected as false.”
But those who transgress shall be cast into the fire. Whenever they try to escape from it, they shall be pushed back into it, and it will be said to them: "Taste the punishment of the fire which you used to deny."
As for the evil-doers, their refuge shall be the Fire. Every time they want to escape from it they shall be driven back and shall be told: "Taste the chastisement of the Fire which you used to reject as a lie."
And as for those who transgress, their refuge is the Fire. Whenever they desire to go forth from it, they are brought back into it, and it is said to them: Taste the chastisement of the Fire, which you called a lie
And as for those who transgress, their settling place is the fire, whenever they will intend to come out of it, they will be returned into it and it will be said to them, “Taste the punishment of the fire which you used to deny.”
And for those who transgress, the Fire is their abode! Whenever they try to get out from it, they are taken back into it. And it is said to them, "Taste the punishment of the Fire, which you disbelieved in."
But as for those who disobeyed, their abode is Hell. Every time they will intend to get out of it and escape, they will be turned back into it and it will be said to them: ‘Keep enjoying the taste of this Fire of Hell which you used to belie.
And as for those who were wicked, their abode is the Fire. Every time they try to leave it, they will be put back in it, and it will be said to them: "Taste the retribution of the Fire in which you used to deny."
And as for those who were wicked, their abode is the Fire. Every time they try to leave it, they will be put back in it, and it will be said to them: "Taste the retribution of the Fire which you used to deny.
And as for those who were wicked, their abode is the Fire. Every time they try to leave it, they will be put back in it, and it will be said to them: "Taste the retribution of the Fire which you used to deny."
As to those who debauched , so their shelter/refuge (is) the fire , whenever they wanted that they get out/emerge from it, they were returned in it, and (it) was said to them: "Taste experience the fire's torture which you were with it denying ."
but as for those who are lost in iniquity - their goal is the fire: as oft as they will try to come out of it, they will be thrown back into it; and they will be told, “Taste [now] this suffering through fire which you were wont to call a lie!”
And as for the ones who have been immoral, then their abode will be the Fire. Whenever they would (like) to go out of it, they will be brought back into it, and it will be said to them, "Taste the torment of the Fire, which you used to cry lies to."
And as for those who do evil, their retreat is the Fire. Whenever they desire to issue forth from thence, they are brought back thither. Unto them it is said: Taste the torment of the Fire which ye used to deny
However, the dwelling of the sinful ones will be hell fire. Each time they try to come out, they will be turned back with this remark, "Suffer the torment of the fire which you had called a lie"
And the ones who disobeyed, their abode is the Fire. Whenever they wish to come out from it, they will be turned back into it, and it will be said to them, .Taste the punishment of fire that you used to deny
As to those who walk in the path of disobedience, their abode will be the Fire. Whenever they try to move out of it, they are brought back into it, and it is said unto them: “Taste the chastisement of the Fire, which you used to deny."
While the fire will be the abode for those who do evil. Any time they attempt to come out of it, they will be shoved right back into it. They will be told, "Taste this torment of the fire! This is what you had refused to believe!"
But as for those who walk in the path of disobedience, their abode will be the Fire. And whenever they strive to move out of it, they are brought back into it, and it will be said to them: “Now taste the chastisement of the Fire which you were inclined to deny."
Those in whose hearts reigns vice shall be homed in Hell. As often as they try to escape it they are reinstated therein and shall be told: "Now you taste the torment experienced in Hell which you had always denied"
The major sinners will have a home, the Fire; and every time they try to escape it, they will be thrown back, and told: “Taste the torment of the Fire you denied.”
But as for those who are rebellious, the Fire will be their home. Whenever they try to escape from it, they will be forced back into it, and will be told, “Taste the Fire’s torment, which you used to deny.”
And as for those who were sinful, their accommodation is the fire; each time they want to leave it they are returned to it and are told: taste the punishment of the fire that you used to deny.
But those that do evil, the Fire shall be their home. Whenever they wish to emerge from it they shall be driven back, and shall be told: ‘Taste the torment of the Fire, which you have persistently denied.‘
As for the wicked, their destiny is Hell. Every time they try to leave it, they will be forced back. They will be told, "Taste the agony of Hell which you used to disbelieve in."
But as for those who defiantly disobeyed, their refuge is the Fire. Every time they want to get out of it, they will be returned to it, while being told, "Taste the punishment of the Fire which you used to deny."
But as for those who defiantly disobeyed, their refuge is the Fire. Every time they want to get out of it, they will be returned to it while being told, "Taste the punishment of the Fire which you used to deny."
And as for those who debauched, so their shelter is the Fire. Whenever they want to exit out of it, they will be returned back into it, and said to them, “Taste the Fire torment which you were with it falsifying.”
And as for those who transgress, their abode is the Fire. Whenever they desire to go out of it, they shall be brought back into it, and it shall be said to them: 'Taste the chastisement of the Fire which you used to deny'
whereas the wicked have the fire as their abode: whenever they try to come out of it, they will be thrown back in it, and they will be told, 'Taste this suffering through fire which you always thought to be a lie.'
But as for those who drifted away from the Truth, their Retreat will be the Fire. As often as they try to come out of it, they will be brought back into it. It will be said to them, "Taste the torment of the Fire that you used to deny."
And as for those who transgress, their abode is the fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them: Taste the chastisement of the fire which you called a lie
And as for those who are disobedient, their abode will be the Fire. Every time they desire to come out of it, they will be turned back into it, and it will be said to them, `Taste ye the punishment of the Fire which you used to deny.
And as for those who are iniquitous, their refuge is the Fire. Whenever they desire to go forth therefrom, they are returned unto it, and it is said unto them, “Taste the punishment of the Fire that you used to deny!
And for those who are rebels and are wicked, their homes will be the Fire: Every time they want to get away from there, they will be forced into it (the Fire): And it will be said to them: "You taste the Penalty of the Fire, which you used to deny (reject) as a lie."
But for those who defiantly disobey, their dwelling will be the Fire. Every time they wish to get out of it, they will be returned to it, and it will be said to them, “Taste the punishment of the Fire which you used to deny.”
But as for those who transgressed, their shelter is the Fire. Every time they try to get out of it, they will be brought back into it, and it will be said to them, 'Taste the suffering of the Fire which you used to deny.'
But as for those who defiantly disobeyed, their refuge is the Fire. Every time they wish to emerge from it, they will be returned to it while it is said to them, "Taste the punishment of the Fire which you used to deny."
And as for those who are disobedient, their refuge is the fire. Every time they desire to go forth from it, they shall be returned to it, and it will be said to them, 'Taste the punishment of the fire which you called a lie.'
As to those who are rebellious and wicked, their abode will be the Fire: every time they wish to get away therefrom, they will be forced thereinto, and it will be said to them: "Taste ye the Penalty of the Fire, the which ye were wont to reject as false."
As to those who are rebellious and wicked, their abode will be the Fire: every time they wish to get away therefrom, they will be forced thereinto, and it will be said to them: "Taste ye the Penalty of the Fire, the which ye were wont to reject as false."
وَلَنُذِیقَنَّهُم مِّنَ ٱلۡعَذَابِ ٱلۡأَدۡنَىٰ دُونَ ٱلۡعَذَابِ ٱلۡأَكۡبَرِ لَعَلَّهُمۡ یَرۡجِعُونَ ٢١
We shall certainly make them taste a nearer torment [in this life] prior to the greater torment, so that perhaps they may return [to the right path]
And surely, We will make them taste the lighter punishment (in this life) before the greater punishment (in the Hereafter), so that they may return (to the Right Way).
And surely We shall make them taste of the smaller torment prior to the greater torment, that haply they may yet return
But We shall make them taste the affliction of this world before the greater torment, so that they may retract
And We will surely make them taste the nearer suffering (in their world) before the greatest (eternal) suffering, that perhaps they will turn back.
We will give them a taste of lesser punishment before the greater punishment, so that hopefully they will turn back.
We shall surely make them taste the nearer punishment before the greater punishment, so that they may come back
However (before that supreme punishment) We will most certainly make them taste the lower kinds of punishment (in the world), so that they may (repent their ways) and return
And of course We will let them suffer the minor and nearer punishment before the greater punishment befalls them so that they may turn to Us (in repentance)
And We shall surely let them taste the nearer chastisement, before the greater; haply so they will return
And We shall make them taste from the lesser punishment (of this world) besides the greater punishment (of the Hereafter), so that they may return.
In order to give the wrongdoers an opportunity [to change their rebellious attitude], they will get a few punishments in this world before their great punishment in the Hereafter. May they wake up
And indeed We will make them taste of the penalty of this life, before the supreme penalty, in order that they may return
And We will certainly make them taste the lesser punishment (in this life) prior to the greater punishment, that they may return.
and we will surely make them taste of the torment of the nearer torment beside the greater torment, - haply they may yet return
And We shall indeed make them taste the smaller punishment before the greater punishment, so that they may return
And We most certainly will make them taste the lesser punishment before the greater punishment perhaps they will return back [to their Lord].
And we will cause them to taste the nearer punishment of this world, besides the more grievous punishment of the next; peradventure they will repent
And most certainly We will make them taste of the Lesser (or Nearer) Chastisement (i.e. in this life) before the Greater Chastisement (in the Hereafter) that per chance (or possibly) they may turn
But We will let them taste the nearest punishment (in this life) before the greater punishment, so that they may return (to faith)
And we will surely cause them to taste a punishment yet nearer at hand, besides the greater punishment, that haply they may turn to us in penitence
And verily, We will make them taste out of a nearer torment (in this present world) besides the greater torment (in the life to come) in order that they may turn (to the Book of Allah)
And, certainly, We will cause them to experience the closer punishment other than the greater punishment so that perhaps they will return.
We will indeed make them taste the penalty of this worldly life prior to the supreme penalty so that they may repent.
We shall certainly make them taste the lighter torment in this life before the greater punishment of the hereafter, so that they may return to the Right Way
We shall certainly have them taste some chastisement in this world in addition to the greater chastisement (of the Hereafter); perhaps they will retract (from their transgression)
And certainly We will make them taste the nearer punishment before the greater chastisement, that haply they may turn
And We will definitely make them taste (something) from a nearer punishment besides the greater punishment, that they may return.
And certainly We will make them taste the lower punishment before the great one so that they may turn (to the Right Path)
And surely, before the major torment (of the Hereafter), We shall make them savour the (taste of) nearby torment (in this world) so that they abstain (from disbelief)
And We will let them taste the worldly retribution before the greater retribution, perhaps they will revert
And We will let them taste the worldly retribution before the greater retribution, perhaps they will return
And We will let them taste the worldly retribution before the greater retribution, perhaps they will return.
And We will make them taste/experience (E) from the torture the nearest , other than the torture the greatest , maybe/perhaps they return
However, ere [We condemn them to] that supreme suffering, We shall most certainly let them taste of a suffering closer at hand, so that they might [repent and] mend their ways
And We will indeed let them definitely taste of the lowlier torment, (i.e., Punishment in this life) lesser (Or: other than) than the greater, that possibly they would return
And verily We make them taste the lower punishment before the greater, that haply they may return
We shall certainly make them suffer worldly torment before suffering the great torment so that perhaps they may return to Us
And We will certainly make them taste the nearer punishment before the greater punishment, so that they may return
Definitely, We let them taste of the nearer chastisement (in this ‘worldly life’) before the greater chastisement (in the ‘Hereafter’) so that they may (quit their perversion) and return (to the upright faith).
Prior to that greater punishment (in the afterlife), We will also, most certainly, have them taste (many) smaller miseries (in this world). Perhaps they will come back (to their senses)
We will surely make them taste the nearer chastisement (in this worldly life) before the greater chastisement (in the Hereafter) so that they may (quit their perversion) and return the truth.
And in mercy to them We will make them suffer here the lesser of the two evils by justly submitting them to pain and punishment that they might hopefully repent and turn to Allah and save themselves the bigger and really vehement, punishment Hereafter
We’ll make them taste the lesser torment in this life, and the greater torment in the Hereafter, so they may return to the straight path. </i
We will certainly make them taste some of the minor torment ˹in this life˺ before the major torment ˹of the Hereafter˺, so perhaps they will return ˹to the Right Path˺.
And We will let them taste the lesser punishment before the greater punishment so that they turn back.
We will surely make them taste the lighter torment of this world before the greater torment of the world to come, that they may perchance return to the right path
We let them taste the smaller retribution (of this world), before they incur the greater retribution (of the Hereafter), that they may (take a hint and) reform.
However, We will first let them taste a lesser punishment [on earth] prior to the greater punishment, so that perhaps they may return [to the right path].
However, We will first let them taste a lesser punishment [on Earth] prior to the greater punishment so that perhaps they may return [to the right path].
We will make them taste the lesser torment, prior to the greater torment, so that they may be returning.
And indeed We make them taste of the nearer chastisement (in this world) before the greater chastisement (in Hereafter) that haply they may return (to Allah)
We will certainly let them taste a suffering closer at hand before they experience the greater suffering so that they might return [to the right faith].
And verily, We make (the violators of the Divine Law) taste the punishment closer at hand before the Greater punishment, so that they might return to righteousness
And most certainly We will make them taste of the nearer chastisement before the greater chastisement that haply they may turn
And most surely WE will make them taste of the lesser punishment before the greater punishment, that they may return to US with repentance
And We make them taste the lesser punishment before the greater punishment, that they might turn back
And verily, We will truly make them taste the Penalty in this (life even) before the supreme penalty, so that they may (repent and) return
We will make them taste the lesser suffering, before the greater suffering, so they may return.
We will make them taste the lesser torment, prior to the greater torment, so that they may return
And we will surely let them taste the nearer punishment short of the greater punishment that perhaps they will repent
And We will surely make them taste of the nearer punishment before the greater; perhaps they may return.
And indeed We will make them taste of the Penalty of this (life) prior to the supreme Penalty, in order that they may (repent and) return
And indeed We will make them taste of the Penalty of this (life) prior to the supreme Penalty, in order that they may (repent and) return
وَمَنۡ أَظۡلَمُ مِمَّن ذُكِّرَ بِءَایَـٰتِ رَبِّهِۦ ثُمَّ أَعۡرَضَ عَنۡهَاۤۚ إِنَّا مِنَ ٱلۡمُجۡرِمِینَ مُنتَقِمُونَ ٢٢
Who does more wrong than someone who, when messages from his Lord are recited to him, turns away from them? We shall inflict retribution on the guilty
And who does more wrong than the one who is reminded of the Verses of his Lord and then he turns aside from them? Surely, We shall take retribution from the criminals.
And who is a greater wrong-doer than he who is reminded of His signs, then he turneth aside therefrom? Verily unto the culprits We are going to be Avenger
Who is more wicked than he who is reminded of his Lord's revelations yet turns away from them; We will surely requite the sinners
And who does more wrong than the one who, when he is reminded of the signs of his Rabb within his own essence, turns away from them? Indeed, We will make the guilty taste the results of their doings!
Who could do greater wrong than someone who is reminded of the Signs of his Lord and then turns away from them? We will take revenge on the evildoers.
Who is a greater wrongdoer than him who is reminded of his Lord’s signs, whereat he disregards them? Indeed We shall take vengeance upon the guilty
Who is more in wrong than he who has been reminded (repeatedly) of his Lord’s Revelations and signs, yet turns away from them in aversion. We will surely requite the criminals (committed to accumulating sins)
And who is more unjust than the person who is reminded through the Messages of his Lord; yet he turns away from them? We will surely punish such of those who have severed their ties (with God)
And who does greater evil than he who is reminded of the signs of his Lord, then turns away from them? We shall take vengeance upon the sinners
And who is more wrong than someone who is reminded of His Lord's signs, then he stays away from them? Indeed, We take revenge from the guilty ones.
Who is more unjust to his own soul than the one who hears direct words of God and then turns away from it? I (God) will certainly take vengeance from such a criminal
And who does more wrong than one to whom is recited the signs of his Lord, and who then turns away from it? Indeed from those who transgress, We will exact due retribution
And who is more unjust than one who was reminded of his Lord’s signs, then disregarded them? We will certainly wreak vengeance upon the criminals.
Who is more unjust than he who is reminded of the signs of his Lord, and then turns away from them? Verily, we will take vengeance on the sinners
And who is more unjust than one who is preached to from the verses his Lord, then he turns away from them? We will indeed take revenge from the guilty
And who does more wrong to his own soul than one who was reminded about the signs of his Lord but then he turned away from them. Truly We are going to exact vengeance from the evildoers.
Who is more unjust than he who is warned by the signs of his Lord, and then turneth aside from the same? We will surely take vengeance on the wicked
And who is more unjust than he who is reminded of the revelations of his Lord, then he turns away from them? Surely We will requite the guilty
And who is more wicked than he who, when reminded of the verses of his Lord turns away from them? We take revenge on the sinners
Who acteth worse than he who is warned by the signs of his Lord, then turneth away from them? We will surely take vengeance on the guilty ones
And who is more unjust than he who is reminded (and admonished) through the Ayaat of his Nourisher-Sustainer, then he turned aside therefrom? Verily, We are those who take retribution from the criminals
And who does greater wrong than he who was reminded of the signs of His Lord, then, he turned aside from them? Truly, on the ones who sin, We are ones who requite.
Who is more wrong than one to whom are recited the verses from his/her Lord and then rejects them? Truly, We will take payment from the sinners.
Who could be more unjust than the one who is reminded of the revelations of his Lord and he turns away from them? Surely We shall take vengeance on such criminals
And who is more unjust than he who is given good counsel through the Signs of his Lord and yet he turns away from them? Surely We will exact full retribution from such criminals
And who is more iniquitous than he who is reminded of the messages of his Lord, then he turns away from them? Surely We exact retribution from the guilty
And who is more unjust than one who is reminded through the signs of his Fosterer, then he turns away from them? We will definitely inflict retribution on the criminals.
And who can be more unjust than he who is reminded of the Verses/signs of his Lord, but then turns away from them!? We do exact retribution from the offenders
And who is a greater wrongdoer than someone who is admonished by means of Revelations of His Lord, and then he turns away from them? Surely, We take revenge on the evildoers
And who is more wicked than one who is reminded of his Lord's revelations, then he turns away from them We will exact a punishment from the criminals
And who is more wicked than he who is reminded of the revelations of his Lord, then he turns away from them? We will exact a punishment from the criminals
And who is more wicked than he who is reminded of the revelations of his Lord, then he turns away from them? We will exact a punishment from the criminals.
And who (is) more unjust/oppressive than who was reminded with His Lord's verses/signs/evidences, then he turned away/opposed from it? That We are from the criminals/sinners, We are revenging/punishing (We are revenging/punishing the criminals/sinners)
And who could be more wicked than he to whom his Sustainer’s messages are conveyed and who thereupon turns away from them? Verily, We shall inflict Our retribution on those who are [thus] lost in sin
And who is more unjust than he who is reminded of the signs of his Lord, thereafter veers away from them? Surely We will be the Avengers against (Literally: avenge (Ourselves) the criminals
And who doth greater wrong than he who is reminded of the revelations of his Lord, then turneth from them. Lo! We shall requite the guilty
Who are more unjust than those who are reminded of the revelation of their Lord, but have ignored them? We will take revenge on the criminal
And who is more unjust than the one who was reminded of the verses of his Lord, then he turned away from them. Surely, We have to take vengeance upon the sinners
Who is more grossly unfair than the one who is reminded of the ‘Revelations’ of his Lord, then turns away from them? Indeed, We will impose a penalty on the ungodly sinners.
Who could be more unjust than the one who ignores the signs of his Lord, even though they are being pointed out to him. We are certainly going to exact a revenge from such criminals
Who then does greater evil than one who is reminded of the Revelations of his Lord, then turns away from them? Verily, We shall inflict punishment on the Ungodly Sinners.
And who is more wrongful of actions than he who is reminded of Allah's evident signs and revelations and he shuns and persistently avoids them and abstains from listening to them! Let them just wait, We will take just vengeance on them and afflict them with the torment laid upon the damned
Who can do himself greater wrong than the one who is reminded of his Lord’s verses and turns his back on them. We shall punish the evildoers
And who does more wrong than the one who is reminded of Allah’s revelations then turns away from them? We will surely inflict punishment upon the wicked.
And who is more wrong than he who is reminded of the signs of his Lord, then turns away from them, for We will take revenge on the sinful.
And who is more wicked than he who pays no heed to the revelations of his Lord when he is reminded of them? We will surely take vengeance on the transgressors
Who is more evil than one who is reminded of these revelations of his Lord, then insists upon disregarding them? We will certainly punish the guilty.
Who is more unjust than one who is reminded of the signs of his Lord and then turns away from them? We will make those who force others to reject God's messages to pay a price.
Who is more unjust than one who is reminded of the signs of his Lord and then turns away from them? We will make those who force others to reject God’s messages pay the price.
And who is more oppressed than who when reminded with his Lord’s verses, then he turned away from them? Surely, We from the criminals will take revenge.
And who is more unjust than he who is reminded of the signs of his Lord, then he turns away from them? We shall take vengeance upon the guilty
Who does a greater wrong than one who is reminded [of the truth] by his Lord's revelations but he, nevertheless, turns away from them? We shall certainly inflict Our retribution on the evildoers.
And who does a greater wrong than he who is reminded of his Lord's Messages, then turns away from them? Verily, We shall requite all those who violate human rights by stealing the fruit of others' labor. ('Mujrim' = One who steals the fruit of the toil of others)
And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them? Surely We will give punishment to the guilty
And who is more unjust than he who is reminded of the Signs of his Lord and then turns away from them? WE will, surely, exact retribution from the guilty
And who does greater wrong than one who has been reminded of the signs of his Lord, then turns away from them? Truly We shall take vengeance upon the guilty
And who does more wrong than the one who is reminded of the Signs (verses) of his Lord and he turns away from them (the verses). Surely, We shall take the price from those evildoers who exceed their limits
Who is more unjust than the one who, when reminded of his Lord’s verses, turns away from them? We will take revenge on the criminals.
Who is more wrong than he, who, when reminded of his Lord's revelations, turns away from them? We will certainly wreak vengeance upon the criminals
And who is more unjust than one who is reminded of the verses of his Lord; then he turns away from them? Indeed We, from the criminals, will take retribution
And who is more unjust than he who is reminded of the signs of his Lord, then turns away from them? Indeed, We will take vengeance on the sinners.
And who does more wrong than one to whom are recited the Signs of his Lord, and who then turns away therefrom? Verily from those who transgress We shall exact (due) Retribution
And who does more wrong than one to whom are recited the Signs of his Lord, and who then turns away therefrom? Verily from those who transgress We shall exact (due) Retribution
3
Dead Earth will receive life
وَلَقَدۡ ءَاتَیۡنَا مُوسَى ٱلۡكِتَـٰبَ فَلَا تَكُن فِی مِرۡیَةࣲ مِّن لِّقَاۤىِٕهِۦۖ وَجَعَلۡنَـٰهُ هُدࣰى لِّبَنِیۤ إِسۡرَ ٰۤءِیلَ ٢٣
We gave Moses the Scripture- so [Muhammad] do not doubt that you are receiving it- and We made it a guide for the Children of Israel
And indeed, We gave Moses the Scripture (the Torah). So don’t be in doubt of his receiving it. And We made it (the Torah) a guide for the children of Israel.
Assuredly We vouchsafed the Book Unto Musa; so be thou not in doubt in thy receiving it. And We appointed it to be a guidance unto the Children of Is'rail
Verily We gave Moses the Book; so be not in doubt about his having received it; and We made it a guidance for the children of Israel
Indeed, We gave the knowledge (the Book) to Moses... So do not be in doubt (now) of having reached it (the knowledge)! We have made it a guide for the Children of Israel.
We gave Musa the Book — be in no doubt about the meeting with him — and made it a guidance for the tribe of Israel.
Certainly We gave Moses the Book, [declaring], ‘Do not be in doubt about the encounter with Him,’ and We made it a [source of] guidance for the Children of Israel
And We surely granted Moses the Book (as We are sending you the Qur’an), so be not in doubt of its reaching you (from your Lord, and your final meeting with Him in the Hereafter). And We made it (the Book We granted to Moses) a guidance for the Children of Israel
And We gave Moses the Scripture, therefore (Prophet!) have no doubt about receiving a similar perfect Book (yourself). And We made that (Torah a source of) guidance for the Children of Israel
Indeed, We gave Moses the Book; so he not in doubt concerning the encounter with him; and We appointed it for a guidance to the Children of Israel
And We certainly gave Moses the book, so do not be in doubt about his encounter (to receive the Torah), and We made it a guide for the children of Israel.
[These revelations of God are nothing new.] I gave Moses the Book [Torah], before this [Qur’an] and made that Book a source of guidance for the Jews. Therefore, do not harbor any doubt about Qur’an
We did indeed give the Book to Moses, so do not be in doubt of its reaching you, and We made it a guide to the Children of Israel
And We certainly gave Moses the Scripture, so dosg not regard his meeting with scepticism. And We made it a guidance for the Children of Israel.
And we did give Moses the Book; be not then in doubt concerning the meeting with him; and we made it a guidance to the children of Israel
And indeed We bestowed the Book to Moosa, therefore have no doubt in its acquisition, and made it a guidance for the Descendants of Israel
And We indeed gave the book unto Moses therefore be in no confusion about meeting Him and We made it a guidance for the children of Israel.
We heretofore delivered the book of the law unto Moses; wherefore be not thou in doubt as to the revelation thereof: And we ordained the same to be a direction unto the children of Israel
And certainly We gave the Book to Moses, so be not in doubt concerning the receiving of it, and We made it a guide for the children of Israel
We have given the Book to Moses, so (Prophet Muhammad) do not be in doubt concerning the meeting with him (Prophet Moses) and made it a guidance to the Children of Israel
We heretofore gave the Book of the law to Moses: have thou no doubt as to our meeting with him: and we appointed it for the guidance of the children of Israel
And surely, indeed We delivered Al-Kitab to Musa. So be not in doubt from coming in contact with it. And We have made it a guidance for Bani Israiel
And, certainly, We gave Moses the Book. So be you not hesitant about meeting Him. And We assigned it as a guidance for the Children of Israel.
Before this, We did indeed give the Book to Moses. Do not doubt then that it has come. We made it a guide to the Children of Israel.
We gave the Book to Moses - so be not in doubt for receiving this Book which meets the same criteria - and We made it a guide for the Children of Israel
Verily We bestowed the Book upon Moses. So entertain no doubt if (the Prophet Muhammad) received the same. We had made that Book a guidance for the Children of Israel
And We indeed gave Moses the Book -- so doubt not the meeting with Him -- and We made it a guide for the Children of Israel
And We indeed gave the book to Musa, so do not be in doubt about his receiving it, and We made it a guide for the children of Israel.
And We did indeed give Moses the Book — doubt not then the meeting with Him — and We made it a guide for the Children of Israel
And verily, We gave Musa (Moses) the Book (Torah). So do not have any doubt with regard to his meeting. (That meeting is about to take place during the Night of the Ascension.) And We made it a guidance for the Children of Israel
And We have given Moses the Scripture. So do not be in any doubt about meeting Him. And We made it a guide for the Children of Israel
And We have given Moses the Book; so do not be in any doubt about meeting Him; and We made it a guide for the Children of Israel.
And We have given Moses the Book; so do not be in any doubt about meeting Him; and We made it a guide for the Children of Israel.
And We had given/brought Moses The Book's , so do not be in doubt from meeting Him/it, and We made/put it (as) guidance to Israel's sons and daughters
AND, INDEED, [O Muhammad,] We did vouchsafe revelation unto Moses [as well]: so be not in doubt of [thy] having met with the same [truth in the revelation vouchsafed to thee]. And [just as] We caused that [earlier revelation] to be a guidance for the children of Israel
And indeed, We already brought Musa (Moses) the Book; so do not go into wrangling (This is addressed is the Prophet) about receiving it; and We made it for a guidance to the Seeds (Or: sons) of . Israel
We verily gave Moses the Scripture; so be not ye in doubt of his receiving it; and We appointed it a guidance for the Children of Israel
We gave the Book to Moses - do not have any doubt about the Day of Judgment - and made it a guide for the children of Israel
It is a fact that We gave the Book to Musa. So be not in doubt about receiving it, and We made it a guidance for the children of Isra‘il
Verily, We gave ‘Moses’ the ‘Scripture’, (the ‘Torah’), and so do not be, (O’ Muhammad), in doubt concerning the encounter with with ‘Moses’ (during the Miraculous Night Journey). We made it a source of spiritual insight and a clemency for the ‘Children of Israel’.
We had (also) given Musa the book (the Torah). So, do not be in doubt about receiving this Qur´an. We made the book of Musa the guidance for the Israelites
Verily, We gave Moses the Scripture. So ( Muhammad) don't be in doubt concerning the meeting with him- (with Moses during the Night Journey). We made the Torah a True Source of Enlightenment for the Children of Israel.
We entrusted M?ssa (Moses) with the Book AL-Tawrah (the Torah), therefore do not let the Israelites course of action toward you O Muhammad give you an occasion to uncertainty. M?ssa received AL-Tawrah, the Spirit of truth, which was meant to guide Bani-Israel (the Children of Israel) Into all truth
We gave Musa the Book; don’t doubt receiving it; and We made it a guide for the Israelites.
Indeed, We gave the Scripture to Moses—so let there be no doubt ˹O Prophet˺ that you ˹too˺ are receiving revelations—and We made it a guide for the Children of Israel.
And We gave the book to Musa (Moses), so have no doubt about the meeting with him, and made it a guidance for the Children of Israel.
We gave the Book to Moses (never doubt that you¹ will meet him) and made it a guide for the Israelites
We have given Moses the scripture - do not harbor any doubt about meeting Him - and we made it a guide for the Children of Israel.
We gave Moses the Book, so do not be in doubt that you are receiving the same [revelation]. And we made the Book guidance for the Children of Israel.
We gave Moses the Book, so do not be in doubt that you are receiving the same [revelation]. And we made the Book guidance for the Children of Israel.
And We already gave Moses the Book; so, do not be in skepticism from His meeting; and We set up it, as guidance for Israel's children.
And certainly We gave the Book (Torah) to Moses, so be not in doubt of his receiving it and We appointed it guidance for the Children of Israel
We certainly gave the Book to Moses, so be not in doubt about convergence with it. We made of it guidance for the Children of Israel,
And, indeed, We had given Moses the Scripture. So be not in doubt of his receiving it, and We appointed it a Guidance for the Children of Israel. (Therein is a lesson about the outcome of the deniers of Divine Revelation)
And certainly We gave the Book to Musa, so be not in doubt concerning the receiving of it, and We made it a guide for the children of Israel
And WE indeed gave Moses the Book - be not, therefore, in doubt about receiving a perfect Book thyself - and WE made it a guidance for the Children of Israel
And indeed We gave unto Moses the Book; so be not in doubt regarding the meeting with Him. And We made him a guide for the Children of Israel
And indeed, before We did in truth give the Book (Torah) to Musa (Moses): So, do not be in doubt of meeting with him (in the ascent of the Prophet in Sura 53): And We made it (Torah) a guide to the Children of Israel
We gave Moses the Scripture, so let there be no doubt regarding His encounter. We made it a guide for the Children of Israel.
We gave Moses the Book; so do not be in doubt regarding His encounter; and We made it a guidance for the Children of Israel
And We certainly gave Moses the Scripture, so do not be in doubt over his meeting. And we made the Torah guidance for the Children of Israel
And We certainly gave Moses the Book; so do not be in doubt concerning the reception of it; and We made it a guidance to the children of Israel.
We did indeed aforetime give the Book to Moses: be not then in doubt of its reaching (thee): and We made it a guide to the Children of Israel
We did indeed aforetime give the Book to Moses: be not then in doubt of its reaching (thee): and We made it a guide to the Children of Israel
وَجَعَلۡنَا مِنۡهُمۡ أَىِٕمَّةࣰ یَهۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُوا۟ۖ وَكَانُوا۟ بِءَایَـٰتِنَا یُوقِنُونَ ٢٤
When they became steadfast and believed firmly in Our messages, We raised leaders among them, guiding them according to Our command
And We made leaders from among them (children of Israel) giving guidance under Our Command as long as they were patient and used to believe with certainty in Our Verses.
And We appointed, from amongst them, leaders guiding others by Our command, when they had persevered, and of Our signs they were convinced
When they persevered and firmly believed Our revelations We appointed learned men among them who guided them by Our command
And when they are patient, We made leaders among them, under Our command, to guide them to the reality! They were certain of Our signs!
We appointed leaders from among them, guiding by Our command when they were steadfast and when they had certainty about Our Signs.
And amongst them We appointed imams to guide [the people] by Our command, when they had been patient and had conviction in Our signs
And so long as they remained patient (in adversity they met on the path of God) and they had certainty of faith in Our Revelations, We appointed from amongst them leaders guiding by Our command (in accordance with Our ordinances)
So long as they remained steadfast We raised leaders from among them. They guided (the people) by Our command; and the people had firm faith in Our signs
And We appointed from among them leaders guiding by Our command, when they endured patiently, and had sure faith in Our signs
And We appointed leaders among them to guide by Our command because they persevered and were certain of Our signs.
When the Jews believed and developed the patience, I raised among them the leaders to guide them to the right path
And We appointed, from among them, leaders giving guidance under Our command, so long as they persevered with patience, and continued to have faith in Our signs
And of them We appointed leaders guiding by Our command, when they persevered patiently and were certain of Our signs.
And we made amongst them high priests who guided by our bidding, since they were patient and were sure of our signs
And We made some leaders among them, guiding by Our command, when they had persevered; and they used to accept faith in Our signs
And We appointed from among them leaders who used to find guidance through Our commandment while they were patient and they used to have certitude through our Signs.
and we appointed teachers from among them, who should direct the people at our command, when they had persevered with patience, and had firmly believed in our signs
And We made of them Imams (religious or spiritual leaders) to guide by Our command when they were patient, and they were certain of Our revelations
When they were patient, We made from them leaders, guiding with Our Command and they were certain of Our verses
And we appointed Imams from among them who should guide after our command when they had themselves endured with constancy, and had firmly believed in our signs
And We have made from among them imams (leaders), they guide under Our Command when they showed patience and used to have certainty (of Belief) regarding Our Ayaat
And We assigned leaders from among them to guide under Our command when they endured patiently. And they had been certain of Our signs.
We appointed leaders from among them, giving guidance under Our command. [We guided them] as long as they were patient and had faith in Our signs.
When they showed patience, We appointed from among them leaders giving guidance under Our command so long as they continued to have faith in Our revelations
and when they remained steadfast and firmly believed in Our Signs, We created among them leaders who guided people by Our command
And We made from among them leaders to guide by Our command when they were patient. And they were certain of Our messages
And when they were patient and they had certainty in Our signs, We made from among them leaders who guided by Our command.
And We made, from among them, leaders to guide them with patience by Our command. And they were certain in their belief of Our Verses/signs
And We made from amongst them authorities and leaders who kept disseminating guidance by Our command when they persevered with patience and believed in Our Revelations with certitude
And We made from among them leaders who guided in accordance with Our command, for they were patient and had certainty regarding Our revelations
And We made from them leaders who guided in accordance with Our commandment, for they were patient and had certainty regarding Our revelations
And We made from them leaders who guided in accordance with Our commandment, for they were patient and had certainty regarding Our revelations.
And we made/put from them leaders/examples, they guide with Our order/command when they were/became patient, and they were with Our verses/evidences/signs sure/certain
and [as] We raised among them leaders who, so long as they bore themselves with patience and had sure faith in Our messages, guided [their people] in accordance with Our behest [so, too, shall it be with the divine writ revealed unto thee, O Muhammad.]
And We made from among them leaders guiding by Our Command, since they (endured) patiently and had certitude in Our signs
And when they became steadfast and believed firmly in Our revelations, We appointed from among them leaders who guided by Our command
We appointed some of the Israelites as leaders for their exercising patience to guide the others to Our commands. They had firm belief in Our revelations
And We appointed leaders from among them who guided (people) under Our command, when they observed patience, and kept firm belief in Our verses
We made among them spiritual leaders to give insight by Our Command when they had endured patiently and continued to have conviction in Our ‘Revelations’.
As long as the Israelites remained patient and believed in Our verses, We raised among them great leaders who guided them in accordance with Our instructions
We made among them spiritual leaders in order to show the people the right path to salvation by Our Command when they endured patiently and continued to have conviction in what We had revealed of the Knowledge of the Truth.
And based on this divine discourse which M?ssa imparted to them We ordained some of them religious leaders and authorities on matters of the law and the doctrine as well as other solemn observances. And We authorized this course after they had exercised patience and forbearance under provocation and bore with others their limitations and after they had hugged Our revelations to their hearts
Some of them We made leaders, guiding others patiently with Our Command; and they were convinced of Our signs.
We raised from among them leaders, guiding by Our command, when they patiently endured and firmly believed in Our signs.
And We made from them leaders to guide by Our command as they were patient and were certain about Our signs.
And when they grew steadfast and firmly believed in Our revelations, We appointed leaders from among them who gave guidance at Our bidding
We appointed from among them imams who guided in accordance with our commandments, because they steadfastly persevered and attained certainty about our revelations.
We raised leaders from among them who, as long as they were steadfast and believed firmly in Our messages, guided them according to Our command.
We raised leaders from among them who, as long as they were steadfast and believed firmly in Our messages, guided them according to Our command.
And We set up Imams (leaders) among them, guiding with Our command, when they were patient, and they were certain with Our verses.
And We appointed from among them leaders who guided (people) by Our command, when they endured patiently, and they were quite certain of Our signs
and We raised among them leaders who, so long as they remained steadfast and had sure faith in Our revelations, spread guidance in accordance with Our command.
We appointed among them leaders who led them by Our Command since they were steadfast in their commitment and had conviction in Our Revelations
And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications
And WE appointed from among them leaders, who guided the people by Our command, because they were steadfast and had firm faith in Our Signs
And We appointed leaders from among them who guided by Our Command when they were patient and were certain of Our signs
And from them, We appointed leaders, giving guidance under Our Command, as long as they struggled with patience and continued to have faith in Our Signs (verses)
We selected leaders from among them, who, under Our guidance, directed others, as long as they demonstrated steadfastness and had unwavering belief in Our revelations.
And We appointed leaders from among them, guiding by Our command, as long as they persevered and were certain of Our communications
And We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs
And We made amongst them leaders guiding by Our command, since they were patient and were sure of Our signs.
And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs
And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs
إِنَّ رَبَّكَ هُوَ یَفۡصِلُ بَیۡنَهُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِ فِیمَا كَانُوا۟ فِیهِ یَخۡتَلِفُونَ ٢٥
[Prophet], it is your Lord who will judge between them on the Day of Resurrection concerning their differences
Surely, your Lord will judge between them on the Day of Resurrection concerning what they differed.
Verily thy Lord! He shall decide between them on the Day of Judgment concerning that wherein they have been differing
Surely your Lord will decide between them about what they were at variance, on the Day of Resurrection
Indeed, your Rabb is HU and He will judge between them during Doomsday regarding the things over which they dispute.
On the Day of Rising your Lord will decide between them regarding everything about which they differed.
Indeed your Lord will judge between them on the Day of Resurrection concerning that about which they used to differ
Surely your Lord will judge between them on the Day of Resurrection concerning the matters on which they (subsequently) differed (and about which they continue to be at variance)
And your Lord is One Who on the Day of Resurrection will judge between them concerning every issue over which they used to disagree
Surely thy Lord will distinguish between them on the Resurrection Day, touching that whereon they were at variance
Indeed, on the Resurrection Day your Lord judges between them about what they were disagreeing about.
On the Day of Judgment, I will point out to them what misled them later and caused them to differ in the religious issues [which turned them away from the right path.]
Indeed your Lord will judge between them on the Day of Accountability, in the matters wherein they differ among themselves
Indeed, yoursg Lord is the One who judges between them on the Day of Resurrection regarding whatever they used to differ over.
Verily, thy Lord, he shall decide between them on the resurrection day concerning that whereon they do dispute
Indeed your Lord will judge between them on the Day of Resurrection concerning the matters in which they used to differ
Truly your Lord it is He who will judge between them on the day of resurrection in all that in which they used to disagree.
Verily thy Lord will judge between them, on the day of resurrection, concerning that wherein they have disagreed
Surely your Lord will judge between them on the Day of Resurrection concerning that wherein they differ
On the Day of Resurrection your Lord will distinguish between them that on which they varied
Now thy Lord! He will decide between them on the day of resurrection as to the subject of their disputes
Verily, your Nourisher-Sustainer: He will decide between them on the Day of Resurrection concerning that wherein they used to differ
Truly, thy Lord is He Who will distinguish among them on the Day of Resurrection about what they had been at variance in it.
Truly, your Lord will judge among them on the Day of Resurrection concerning the matters about which they differ.
Surely your Lord will decide between them, on the Day of Resurrection, concerning those matters wherein they differ among themselves
Surely your Lord will judge among them on the Day of Resurrection concerning the matters about which the Children of Israel used to differ
Surely thy Lord will judge between them on the day of Resurrection concerning that wherein they differed
Your Fosterer will certainly decide between them on the day of resurrection, concerning that wherein they used to differ.
Your Lord it is, indeed, Who will judge amongst them, on the Day of Resurrection, on matters they differed in
Surely, your Lord alone will judge between them on the Day of Resurrection concerning matters in which they used to disagree
Your Lord will separate between them on the Day of Resurrection regarding that which they disputed in
Your Lord will separate between them on the Day of Resurrection regarding that which they disputed in
Your Lord will separate between them on the Day of Resurrection regarding that which they disputed in.
That truly your Lord separates/judges between them (on) the Resurrection Day in what they were in it differing/disagreeing
VERILY, it is God alone who will decide between men on Resurrection Day with regard to all on which they were wont to differ
Surely your Lord is He Who will distinguish between them on the Day of the Resurrection concerning that wherein they used to differ
Lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ
Your Lord will issue His decree about their (believers and disbeliever's) differences on the Day of Judgment
Surely, your Lord will judge between them on the Day of Judgment in what they used to differ
Indeed, Your Lord is the One Who will judge between them on the day of ‘Resurrection’ concerning that wherein they used to differ.
Indeed, on the Day of Judgment your Lord will settle between them the issues about which they used to quarrel
Indeed, Your Lord is the One Who will judge between them on the day of Resurrection concerning that wherein they were inclined to differ.
Therefore, wait O Muhammad; Allah, your Creator, shall in Day of Judgement, decide the question pertaining to every Messenger and his own people and to the matters in difference
Your Lord will judge between them on Judgement Day concerning what they differed about.
Indeed, your Lord will decide between them on the Day of Judgment regarding their differences.
For your Lord will judge between them on the day of resurrection regarding what they used to differ in.
On the Day of Resurrection your Lord will resolve their differences for them
Your Lord is the One who will judge them on the Day of Resurrection, regarding everything they disputed.
Your Lord will judge between them on the Day of Resurrection regarding their differences.
Your Lord will judge between them on the Day of Resurrection regarding their differences.
Surely Your Lord will decisively adjudicate between them on The Resurrection Day, in what they were differing within it.
Verily your Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ
Your Lord is certainly the One who will decide between people on the Day of Resurrection with regard to all that on which they differ.
(But later, the Children of Israel divided among themselves and lost their glory.) Verily, your Lord will decide between them on the Resurrection Day, regarding everything they disputed
Surely your Lord will judge between them on the day of resurrection concerning that wherein they differ
Verily, thy Lord - HE will judge between them on the Day of Resurrection concerning that in which they used to disagree
Truly thy Lord will distinguish between them on the Day of Resurrection regarding that wherein they used to differ
Surely, your Lord will judge between them on the Day of Judgment, in the matters in which they differed
On the Day of Resurrection, your Lord will adjudicate among them concerning the matters they disputed.
Your Lord will judge between them on the Day of Resurrection regarding everything they had disputed
Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ
Indeed, your Lord, He will decide between them on the Day of Resurrection concerning that in which they were disagreeing.
Verily thy Lord will judge between them on the Day of Judgment, in the matters wherein they differ (among themselves
Verily thy Lord will judge between them on the Day of Judgment, in the matters wherein they differ (among themselves
أَوَ لَمۡ یَهۡدِ لَهُمۡ كَمۡ أَهۡلَكۡنَا مِن قَبۡلِهِم مِّنَ ٱلۡقُرُونِ یَمۡشُونَ فِی مَسَـٰكِنِهِمۡۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَـٰتٍۚ أَفَلَا یَسۡمَعُونَ ٢٦
Is it not a lesson for them [to see] how many generations We destroyed before them, in whose homes they now walk? There truly are signs in this- do they not hear
Is it not guidance for them of how many previous generations We have destroyed before them in whose residences they walk about? Surely, there are signs. Would they not listen?
Hath this not guided them: how many generations We have destroyed before them amidst whose dwellings they walk? Verily therein are signs; will they not therefore hearken
Did they not find guidance in the many generations We had destroyed before them, over whose dwellings they (now) walk? There were indeed signs in this. Will they even then not listen
Did it not show them the Truth, how We destroyed so many generations before them, as they walk upon their dwellings? Indeed, there are lessons in this... Do they still not perceive?
Are they not guided by the many generations We destroyed before them, among whose ruined homes they walk around? There are certainly Signs in that. So will they not listen?
Does it not dawn upon them how many generations We have destroyed before them, amid [the ruins of] whose dwellings they walk? There are indeed signs in that. Will they not then listen
Is it not (enough as a means of) guidance for them (the unbelievers) how many a generation We have destroyed before them, amidst whose dwelling places they travel? Surely in this are signs. Will they still not listen (and pay heed to warnings revealed directly and in these signs)
Does this (fact) provide them no guidance that We destroyed many a generation in whose (ruined) dwelling places they (now) walk about? There are sure signs in all this. Will they not then listen (and pay heed)
Is it not a guidance to them, how many generations We destroyed before them in whose dwelling-places they walk? Surely in that are signs; what, will they not hear
Or does it not guide them (the fact) that how many generations before them We destroyed, which (now) they walk in their houses? There are certainly signs in that, do they not listen?
Have they not learnt anything from the miserable destiny of the previous people whom God destroyed in their own houses? There are many lessons to be learnt from this. Do they ever hear
Does it not teach them a lesson, how many generations We caused to perish before them, in whose dwellings they walk in? Indeed in that are signs. Will they not then listen
Is it not a guidance for them: how many generations We caused to perish before them, amidst whose residences they (now) walk? Surely in that are signs. Do they not hear?
Is it not conspicuous to them how many generations we have destroyed before them? they walk over their dwellings! verily, in that are signs: do they not then hear
And did they not obtain guidance by the fact that We did destroy many generations before them, so now they walk in their houses? Indeed in this are signs; so do they not heed
Is it not a matter of guidance for them that how many generations before them have We destroyed, in whose dwellings they walk about? Truly in this are surely signs. Do they then not hear?
Is it not known unto them how many generations we have destroyed before them, through whose dwellings they walk? Verily herein are signs: Will they not therefore hearken
Does it not point out to them the right way, how many of the generations, in whose abodes they go about, did We destroy before them? Most surely there are signs in this; will they not then hear
Is it not a guidance to them, how many generations We destroyed before them in whose dwelling places they walk? Surely, in this there are signs. Will they not then hear
Is it not notorious to them how many generations, through whose abodes they walk, we have destroyed before them? Truly herein are sings: will they not then hear
Does it not give them a lead, how many of the generations before them We have destroyed? They move about in their (abandoned) dwellings. Surely, in this are indeed signs. Would they not then listen (to the Word of God and submit to it)
Guides them not how many We caused to perish of generations before them amidst whose dwellings they walk? Truly, in that are the signs. Will they not then hear?
Have they not learned a lesson from how many generations We destroyed before them? They visit the dwellings (of the destroyed generations). Truly, in that are signs. Will they not listen?
Do they not learn a lesson from the historical events of how many generations We have destroyed before them in whose dwelling-places they move about? Surely there are signs in this. Do they not listen
Did (these historical events) not make them realise that We destroyed many nations before them amidst whose dwellings they now move about? Surely there are many Signs in this. Are they unable to hear
Is it not clear to them, how many of the generations, in whose abodes they go about, We destroyed before them? Surely there are signs in this. Will they not then hear
I s it not (enough) for their guidance: How many of the generations before them did We destroy, in whose dwelling places they walk? Certainly there are signs in that. Will they not then hear?
How many a generation — in whose erstwhile dwelling places they now move about — have We destroyed before them? Does not this fact give guidance to them? Indeed there are signs in this. Do they not then hear (about those generations)
And have they not taken any guidance (from this proclamation) that how many generations We have destroyed before them in whose dwellings these people (now) move about? Surely, there are signs in it. So do they not hear
Is it not a guide for them how many generations We have annihilated before them in whose homes they now walk In that are signs. Do they not liste
Is it not a guide for them how many generations We have annihilated before them in whose dwellings they walk? In that are signs. Do they not listen?
Is it not a guide for them how many generations We have annihilated before them in whose dwellings they walk? In that are signs. Do they not listen?
Did it not guide for them how many We perished/destroyed from before them from the peoples of eras/centuries , they walk in their residences, that truly in that (are) evidences/signs (E) so do they not hear/listen
[But] can, then, they [who deny the truth] learn no lesson by recalling how many a generation We have destroyed before their time? [people] in whose dwelling-places they [themselves now] walk about? In this, behold, there are messages indeed: will they not, then, listen
And is it not a guidance for them, (i.e., Does not (Punishment) guide them?) how many generations We caused to perish even before them, in whose dwellings they walk? Surely in that are indeed signs; will they not then hear
Is it not a guidance for them (to observe) how many generations We destroyed before them, amid whose dwelling places they do walk? Lo! therein verily are portents! Will they not then heed
Was it not a lesson for them, (the unbelievers), that We destroyed the many generations living before them among whose ruined dwellings they are now walking. In this there is many evidence (of the truth). Will they not then listen
Has it not been a source of guidance for them as to how many generations We have destroyed before them who used to walk in their dwellings? Surely in this there are signs. So, do they not listen
Has it not become obvious to them how many generations We annihilated before them in whose dwelling-places they walk? Surely in that are signs. Will they not then heed?
Many towns have We destroyed prior to them. Do they not learn any lesson from that fact? They move about among those ruins. Surely, in that are signs! So why don´t they listen
Has it not become obvious to them how many generations We destroyed before them in whose dwelling-places they walk? Surely in that there are Signs ( of Allâh’s power & glory). Will they not then hear?
Do they not perceive mentally and by sight the significance of Allah's penalties! and have they failed to realize how many generations before them did We reduce into a useless form! They tread their dwellings they once occupied and they see with their own eyes the consequence of disobeying Allah. Indeed, such an outcome is emblematic of Allah's signs recognized by people of insight. Are they deaf or have their hearts' ears been closed
How many generations before them We destroyed in whose former homes they walk, isn’t there a lesson for them? In that are signs. So why don’t they listen?
Is it not yet clear to them how many peoples We destroyed before them, whose ruins they still pass by? Surely in this are signs. Will they not then listen?
Are they not guided by how many generations We destroyed before them in whose homes they walk? In this are signs, will they then not listen?
Or do they not know how many generations We have destroyed before them? They walk among their ruined dwellings. Surely in this there are conspicuous signs. Have they no ears to hear with
Does it ever occur to them how many generations we have annihilated before them? They now live and walk in their ancestors' homes. This should provide sufficient proofs. Do they not hear?
Hasn't it become clear to them yet how many generations We destroyed before them, through whose ruined homes they now walk? In that are signs; don't they listen?
Hasn’t it become clear to them yet how many generations We destroyed before them, through whose ruined homes they now walk? In that are signs; don’t they listen?
Is it not guided for them, how many among the generations We have destroyed before them, they walk in their residents? Surely within that is verses. So, will they not be hearing?
Does it not point out to them the right way, how many of the generations, in whose abodes they go about, did We destroy before them? Verily in that are signs: do they not then hear
Do they not reflect on how many a generation We have destroyed before their time, in whose dwelling places they now walk about? In this there are signs indeed: will they not listen?
Is it not a guidance for them to realize how many generations We annihilated before them - in whose dwelling places they now go to and fro? Verily, in this, behold, are Signs. Will they not, then, listen
Does it not point out to them the right way, how many of the generations, in whose abodes they go about, did We destroy before them? Most surely there are signs in this; will they not then hear
Does it not furnish guidance to them how many a generation have WE destroyed before them, amid whose dwellings they now walk about? In that, surely, are Signs. Will they not then listen
Does it not serve as guidance for them, how many generations We destroyed before them, amidst whose dwellings they walk? Truly in that are signs. Will they not listen
Does it not teach them a lesson (to see), how many generations We have destroyed before them, in whose (ruined) houses they go back and forth? Surely, in that are (Allah’s) Signs: Then, do they not listen
Does it not guide them, how many generations We destroyed before them, in whose dwellings they walk? Indeed in that are signs; do they not hear?
Is it not a lesson for them, how many generations We have destroyed before them, in whose habitations they walk? Surely in that are signs. Do they not hear
Has it not become clear to them how many generations We destroyed before them, [as] they walk among their dwellings? Indeed in that are signs; then do they not hear
And did how many We have destroyed before them of the generations not guide them? They walk in their dwellings. Indeed, in that surely are signs; will they not then hear?
Does it not teach them a lesson, how many generations We destroyed before them, in whose dwellings they (now) go to and fro? Verily in that are Signs: Do they not then listen
Does it not teach them a lesson, how many generations We destroyed before them, in whose dwellings they (now) go to and fro? Verily in that are Signs: Do they not then listen
أَوَ لَمۡ یَرَوۡا۟ أَنَّا نَسُوقُ ٱلۡمَاۤءَ إِلَى ٱلۡأَرۡضِ ٱلۡجُرُزِ فَنُخۡرِجُ بِهِۦ زَرۡعࣰا تَأۡكُلُ مِنۡهُ أَنۡعَـٰمُهُمۡ وَأَنفُسُهُمۡۚ أَفَلَا یُبۡصِرُونَ ٢٧
Do they not consider how We drive rain to the barren land, and with it produce vegetation from which their cattle and they themselves eat? Do they not see
Don’t they see how We drive water (rain) to the dry land without any vegetation and bring forth crops with it which they and their cattle eat? Will they not then see?
Observe they not that We drive water unto a land bare, and bring forth therewith crops whereof their cattle and they themselves eat? Will they not therefore be enlightened
Do they not see that We drive the rain towards a land that is dry, then grow grain from it which their cattle and they themselves eat? Will they not see even then
Did they not see how We channel the water to a barren land and with it We bring forth the crops from which they and their animals eat? Do they still not see?
Do they not see how We drive water to barren land and bring forth crops by it which their livestock and they themselves both eat? So will they not see?
Do they not see that We carry water to the parched earth and with it We bring forth crops of which they eat, themselves and their cattle? Will they not then see
Do they not consider that We drive the rain to the dry land (bare of vegetation), and bring forth with it crops, of which their cattle and they themselves eat? Will they still not see (the truth)
Have they never seen (the sight) how We convey water to the barren land and produce thereby the crop of which they and their cattle eat? Will they not then see (and understand)
Have they not seen how We drive the water to the dry land and bring forth crops therewith whereof their cattle and themselves eat? What, will they not see
Or do they not see that We drive the rain to the barren land, then We bring out crops with it, that their livestock and themselves eat from it? Do they not see?
Do they not see that it is God [not their technologies] Who sends the [rain] water to their dead land and let it produce crops that they and their animals eat from [and then have the audacity to deny the existence of God by not obeying His orders.] How can they not see all this
And do they not see that We send rain to parched soil bare of herbage, and produce with it crops, providing food for their livestock and themselves? Have they no vision
Have they not seen that We conduct the water to a dry land, and with it We bring out vegetation from which their livestock eat, and they themselves? Do they not see?
Have they not seen that we drive the water to the sterile land, and bring forth thereby corn from which their cattle and themselves do eat? do they not then see
And do they not see that We send the water to the barren land and produce crops with it, so their animals and they themselves eat from it? So do they not perceive
Have they not seen that We indeed drive the water clouds to the dry land and then We cause the crops to come forth through it, from which their cattle and they themselves eat? Do they then not see?
Do they not see that We drive rain unto a land bare of grass and parched up, and thereby produce corn, of which their cattle eat, and themselves also? Will they not therefore regard
Do they not see that We drive the water to a land having no herbage, then We bring forth thereby crops of which their cattle and they themselves eat; will they not then see
Do they not see how We drive the water to the parched lands and bring forth therefrom crops from which their cattle and themselves eat? Will they not see
See they not how we drive the rain to some parched land and thereby bring forth corn of which their cattle and themselves do eat? Will they not then behold
Have they not then seen that We drive the (rain-) water to the dried-up barren land? Then therewith We bring forth crops, their cattle and their own persons eat therefrom. Will they not then see
Consider they not that We drive water to the barren dust of earth? We drive out crops with it from which their flocks eat and they themselves. Will they not, then, perceive?
Do they not see that We drive rain to a parched earth and, with it, produce crops providing food for their cattle and themselves? Will they not see?
Do they not see how We drive the rain to the parched lands and therefrom bring forth crops of which they and their cattle eat? Have they no vision
Have they not seen that We drive water to the parched land, thereby bringing forth crops which they and their cattle eat? Are they unable to see
See they not that We drive the water to a land having no herbage, then We bring forth thereby seed-produce, of which their cattle and they themselves eat. Will they not then see
Did they not see that We drive the water to the barren earth, then We bring out vegetation from it, from which their cattle and they themselves eat, will they not then see?
Do they not see that We drive the water to the barren land, then bring out thereby an agricultural produce of which their cattle and they themselves eat? Do they not then understand what they see
And have they not seen that We stream water towards the dry land, then with that We produce crops of which their cattle as well as they themselves eat? Do they not observe
Have they not seen that We drive the water to the barren lands, and produce with it crops to feed their livestock, as well as themselves Do they not se
Have they not seen that We drive the water to the barren lands, and produce with it crops to feed their livestock, and themselves? Do they not see
Have they not seen that We drive the water to the barren lands, and produce with it crops to feed their cattle, and themselves? Do they not see?
Do they not see/understand that We, We drive the water to the land/Earth the barren/infertile , so We bring out/emerge with it plants/crops, their camels/livestock and them selves eat from it, so do they not see/understand
Are they not aware that it is We who drive the rain onto dry land devoid of herbage, and thereby bring forth herbage of which their cattle and they themselves do eat? Can they not, then, see [the truth of resurrection]
And have they not seen that We drive the water to the arid land, so We bring out plantation therewith with which their cattle (includes cattle, camels, sheep and goats) and themselves eat? Will they not then behold?"
Have they not seen how We lead the water to the barren land and therewith bring forth crops whereof their cattle eat, and they themselves? Will they not then see
Have they not seen that We drive the water to the barren land and cause crops to grow which they and their cattle consume? Why, then, they will not see
Have they not seen that We drive water to the dry land, then We bring forth crops thereby from which their cattle and they themselves have food? So, do they not perceive
Have they not seen how We drive water to the barren land without any vegetation, and therewith bring forth crops from which their livestock eat and themselves? Will they not then see?
Do they not observe? We drive (rain) water towards a barren land. There, with that water We grow crops and forage _ food for their cattle, and for them, too! Don´t they ever reflect
Have they not seen how We drive water to the barren land without any vegetation, and therewith bring forth crops from which their livestock eat and themselves? Will they not then see?
Do they not see that We drive the rain water and water from other sources to the barren land and thereby We stir* it to activity, causing the growth of all sorts of vegetation serving as alimentation for their cattle and for themselves! Can they not apprehend with their sight or with their minds' eyes
Haven’t they considered how We move the clouds towards dry land, thereby producing crops from which they and their livestock eat? Have they no insight
Do they not see how We drive rain to parched land, producing ˹various˺ crops from which they and their cattle eat? Will they not then see?
Do they not see that We give the dry earth water to drink, then We bring out vegetation with it from which their cattle and they themselves eat, so do they not look?
Do they not see how We drive the water to the parched land and bring forth crops which they and their cattle eat? Have they no eyes to see with
Do they not realize that we drive the water to barren lands, and produce with it crops to feed their livestock, as well as themselves? Do they not see?
Have they not seen that We drive rain to barren land and bring forth vegetation from which they and their livestock eat? Do they not see?
Have they not seen that We drive rain to the barren land and bring forth vegetation from which they and their livestock eat? Do they not see?
Have they not seen that We drive the water to the barren land, so by it We exit vegetation, from which their livestock eat, and themselves? So, will they not, see?
Have they not seen that We drive the water to the parched land and We bring forth thereby crops of which their cattle and themselves eat? Will they not then see
Are they not aware that it is We who drive water to dry land devoid of herbage, and with it We bring forth crops of which their cattle and they themselves eat? Can they not see?
Have they not seen how We lead water onto barren land, and thereby bring forth crops providing food for their cattle and for themselves (20:54)? Have they not the vision
Do they not see that We drive the water to a land having no herbage, then We bring forth thereby seed-produce of which their cattle and they themselves eat; will they not then see
Do they not see that WE drive the water to the dry land and produce thereby crops of which their cattle eat, and they themselves also? Will they not then see
Have they not considered how We drive the water to the barren earth and bring forth crops thereby, whereof they and their cattle eat? Will they not see
And do they not see that We drive the rain to the dried soil without plants, and grow crops with it, which give food for their cattle and themselves? Do they have no sight (to see)
Don’t they see that We drive water to barren land, and with it, We produce crops that they and their livestock eat? Can’t they see?
Do they not see how We conduct the water to a dry land, and with it We produce vegetation, from which their livestock eat, and themselves? Do they not see
Have they not seen that We drive the water [in clouds] to barren land and bring forth thereby crops from which their livestock eat and [they] themselves? Then do they not see
Have they not seen that We drive the water to the barren land, and bring forth thereby corn from which their cattle and themselves eat? Will they not then see?
And do they not see that We do drive rain to parched soil (bare of herbage), and produce therewith crops, providing food for their cattle and themselves? Have they not the vision
And do they not see that We do drive rain to parched soil (bare of herbage), and produce therewith crops, providing food for their cattle and themselves? Have they not the vision
وَیَقُولُونَ مَتَىٰ هَـٰذَا ٱلۡفَتۡحُ إِن كُنتُمۡ صَـٰدِقِینَ ٢٨
And they say, ‘When will this Decision be, if you are telling the truth?’
They say: “When will this decision (Judgment) happen if you are telling the truth?”
And they say: When will this Decision arrive if ye are truthtellers
Yet they say: "When will this decree come, if you speak the truth?"
They say, “When will be the conquest (the absolute conquest [fath] – the complete unveiling of the reality through the experience of death) if you are of the truthful?”
They say, ´When will this victory come if you are telling the truth?´
And they say, ‘When will this judgement be, should you be truthful?’
Instead, they say (throwing out a challenge): "When will this judgment take place (which will cause everything to appear in all clarity), if you are truthful (in your threats)?"
And they say, `If you speak the truth tell us when this victory (of yours) will come.
They also say, 'When shall be this Victory, if you speak truly?
And they say: “When is the judgment/victory, if you are truthful?”
They jokingly ask: “Tell us when this victory of yours will take place, if you are truthful.”
They say, “When will this decision be, if you are telling the truth?
And they say, “When is this conquest, if youpl are truthful?”
And they say, 'When shall this decision come if ye do tell the truth?
And they say, “When will this decision take place, if you are truthful?”
And they say, “When will this judgment come to pass if you are indeed truthful?”
The infidels say to the true believers, when will this decision be made between us, if ye speak truth
And they ask: "When will this judgment take place, if you are truthful?"
They also ask: 'When will this Opening come, if what you say is true?
They say, "When will this decision take place? Tell us, if ye are men of truth?"
And they say: “When this Al-Fath [ the decision (amongst men on the Day of Accountability will take place)] if you are (of) those who tell the truth?”
And they say: When is this victory if you had been ones who are sincere?
They ask, “When will this decision be, if you are telling the truth?”
Still they say: "When will this judgement take place, if you are telling the truth?"
They say: "If you are truthful, (tell us) when will the Judgement come?"
And they say: When will this victory come, if you are truthful
And they say, “When will this judgment be if you are truthful?”
And they say, "When will this Inauguration (of the Hereafter) come, if what you say is true?"
And they say: ‘When will this (Day of) Judgment take place if you are truthful?
And they Say: "When is this victory, if you are being truthful"
And they say: "When is this victory, if you are being truthful?"
And they say: "When is this victory, if you are being truthful?"
And they say: "When (is) this, the opening/victory if you were truthful?"
But they answer: “When will that final decision take place, if what you [believers] say is true?”
And they say, "When will be this Conquest (of yours), in case you are sincere?"
And they say: When cometh this victory (of yours) if ye are truthful
They say, "If what you say is true, when will the final triumph come?"
And they say, .When will this decision take place if you are truthful (in your claim)?
They say: "When will be his decisive Judgement, if you are truthful?"
They ask, "When will that decision come about? (Tell us) if you are truthful!"
They say: "When will this Opening comes to pass, if you are truthful?"
And they -the infidels- insolently challenge you O Muhammad to overcome them, asking: "On what day do you expect victory to sit on your helm if you are declaring the truth!"
They say, “When will this judgement come to pass, if you are telling the truth?”
They ask ˹mockingly˺, “When is this ˹Day of final˺ Decision, if what you say is true?”
And they say: when will this victory happen if you are truthful?
They ask: ‘When will this judgement¹ come, if what you say be true?‘
They challenge: "Where is that victory, if you are truthful?"
They say, "When will this judgment be, if you are telling the truth?"
They say, "When will this judgment be if you are telling the truth?"
And they say, “When is the conquest this, if you are truthful?”
And they ask: 'When shall be this Victory, if you are truthful?
They say: 'When will this judgement be, if you are telling the truth?'
But they keep saying, "When will that decision be, if you are truthful?" (When will this Message bear fruit?
And they say: When will this judgment take place, If you are truthful
And they say, `When will this victory come, if you are truthful?
And they say, “When is this victory, if you are truthful?
They say: "When will the (Day of) Decision (wrath and punishment) be, if you are telling the truth?"
And they say, “When will this judgment come, if you are truthful?”
And they say, 'When is this victory, if you are truthful?'
And they say, "When will be this conquest, if you should be truthful?"
And they say, 'When will be this, the victory, if you are truthful?'
They say: "When will this decision be, if ye are telling the truth?"
They say: "When will this decision be, if ye are telling the truth?"
قُلۡ یَوۡمَ ٱلۡفَتۡحِ لَا یَنفَعُ ٱلَّذِینَ كَفَرُوۤا۟ إِیمَـٰنُهُمۡ وَلَا هُمۡ یُنظَرُونَ ٢٩
Say, ‘On the Day of Decision it will be no use for the disbelievers to believe; they will be granted no respite.’
Say (O Muhammad): “On the Day of decision, no benefit will be to the disbelievers, nor they will be granted respite.”
Say thou: on the day of the Decision their belief will not profit those who have disbelieved; nor will they be respited
Say: "Of no use will be the acceptance of belief to unbelievers on the Day of Decision, nor will they be granted respite
Say, “During that time when the conquest is experienced, the belief of those who were in denial of the knowledge of the reality (before tasting death) will be of no avail to them, and they will not be reprieved.”
Say: ´On the Day of Victory the iman of those who were kafir will be of no use to them. They will be granted no reprieve.´
Say, ‘On the day of judgement their [newly found] faith shall not avail the faithless, nor will they be granted any respite.’
Say: "On the day of the judgment (when everything will appear in all clarity), their faith (then) will be of no use to those who disbelieve (now), nor will they be reprieved
Say, `Those who have denied (the truth), their believing on the day of victory will not help them, nor shall they be given respite (to accept the true faith).
Say: 'On the Day of Victory their faith shall not profit the unbelievers, nor shall they be respited.
Say: “On the judgment/victory day, believing of those who disbelieved does not benefit them, and they are not given any delays.”
Tell them, : “When the victory takes place, those who choose to disbelieve will not benefit from it at all. They will not be given a second chance either.”
Say, “On the day of decision, no profit will it be to unbelievers if they then believe, nor will they be granted respite.
Saysg, “On the Day of Conquest the belief of the ones who had denied will not benefit them, and they will not be given respite.”
Say, 'On the day of the decision their faith shall not profit those who misbelieved, nor shall they be respited;
Proclaim, “On the Day of Decision *, the disbelievers will not benefit from their accepting faith, nor will they get respite.” (* Of death or of resurrection
Say, “On the day of the judgment the belief of those who disbelieve will be of no benefit to them nor will they be looked at.”
Answer, on the day of that decision, the faith of those who shall have disbelieved shall not avail them; neither shall they be respited any longer
Say: "On the Day of Judgment the faith of those who (now) disbelieve will not profit them, nor will they be reprieved."
Say: 'On the Day of Opening the faith of the unbelievers will not benefit them, nor shall they be respited.
SAY: On the day of that decision, the faith of infidels shall not avail them, and they shall have no further respite
Say: “On the Day of Al-Fath, shall not benefit those who disbelieved, their Faith (if they attain it at the eleventh hour when they have seen the proceedings of the Hereafter), and nor they shall be allowed (any) respite.”
Say: On the Day of Victory there will be no profit for those who disbelieved if they, then, have belief nor will they be given respite.
Say, “On the Day of Decision, no profit will belief be then to the unbelievers, and they will not be granted a respite.”
Tell them: "On the Day of Judgement it will be of no benefit to the unbelievers even if they believe, since at that time they will not be granted a respite."
Tell them: "If the unbelievers were to believe on the Day of Judgement that will not avail them. For then they will be granted no respite."
Say: On the day of victory the faith of those who (now) disbelieve will not profit them, nor will they be respited
Say, “On the day of judgment, the believing of those who had not believed (earlier) will not benefit them, and they will not be given time (for amendment).”
Say, "On the Day of the Inauguration, belief of those who (now) disbelieve will not profit them, nor will they be given any respite."
Say: ‘On the Day of Judgment, the belief of disbelievers will bring them no benefit, nor will they be given any respite.
Say: "On the day of the victory, it will not benefit those who rejected if they believe, nor will they be given respite."
Say: "On the day of the victory, it will not benefit those who rejected if they believe, nor will they be given respite.
Say: "On the day of the victory, it will not benefit those who rejected if they believe, nor will they be given respite."
Say: "(A) day/time (of) the opening/victory those who disbelieved, their belief does not benefit (them), and nor they be given time/thought about ."
Say: “On the Day of the Final Decision, their [newly-found] faith will be of no use to those who [in their lifetime] were bent on denying the truth, nor will they be granted respite!” –
Say, "On the Day of the Conquest the belief of the ones who have disbelieved will not profit them, and they will not be respited."
Say (unto them): On the day of the victory the faith of those who disbelieve (and who then will believe) will not avail them, neither will they be reprieved
Say, "On the day of the final triumph, the faith of the disbelievers will be of no avail to them, nor will they be given any respite"
Say, .On the day of decision their belief will not be of any use to disbelievers, nor shall they be given any respite
Say: “On the day of this Judgement, the faith of those who refuse to accept (Allâh into their life) will not avail them, nor will they be given a respite."
Say, "Once the day of decision is already here, believing will not do the unbelievers any good. They will not be given a second chance either!"
Say: “On the day of Opening (when those who are spiritually dead and blind desire to profess a belief), but their belief won’t avail them, nor will they be given a respite."
Say to them O Muhammad: " on the day of victory of those who conformed to Islam the infidels shall not profit by pleading submission to Allah in the now nor shall their punishment be put in respite."
Say: “On Decision Day, their new-found faith will not benefit the disbelievers, nor will they be given time to repent.”
Say, ˹O Prophet,˺ “On the Day of Decision it will not benefit the disbelievers to believe then, nor will they be delayed ˹from punishment˺.”
Say: on the day of victory their belief will not benefit those who rejected (the truth) and they will not be given time.
Say: ‘On the Day of Judgement their faith shall not avail the unbelievers, nor shall they be reprieved.‘
Say, "The day such a victory comes, believing will not benefit those who did not believe before that, nor will they be given another chance."
Say, "On the Day of Judgment, it will be of no use for the unbelievers to believe, nor will they be given amnesty."
Say, "On the Day of Judgment, it will be of no use for the unbelievers to believe, nor will they be given amnesty."
Say, “On the conquest day, the faith of those who disbelieved will not benefit them, nor they will be respited.”
Say: 'On the day of Victory, the faith of those who disbelieve will not profit them nor will they be respited'
Say: 'On the day when judgement is made no benefit will it be to unbelievers if they then believe; nor will they be granted respite.'
Say, "On the Day of Decision (when the rejecters of the Truth will be overwhelmed), pronouncement of belief shall be of no avail to the rejecters then, nor will they be given further respite."
Say: On the day of judgment the faith of those who (now) disbelieve will not profit them, nor will they be respited
Say, `On the day of victory the faith of the disbelievers shall not avail them, nor will they be respited.
Say, “On the Day of Victory, faith will not benefit those who disbelieved; nor shall they be granted respite.
Say (to them O Prophet!): "On the Day of Decision, it will be of no use to the unbelievers, if they believe then! And they will not be given any relief."
Say, “On the day of judgment, the faith of those who disbelieved won’t benefit them, nor will they be reprieved.”
Say, 'On the day of victory, the faith of those who disbelieved will be of no avail to them, and they will not be granted respite.'
Say, [O Muhammad], "On the Day of Conquest the belief of those who had disbelieved will not benefit them, nor will they be reprieved."
Say, 'On the day of the victory their faith shall not profit those who disbelieved, nor shall they be respited;'
Say: "On the Day of Decision, no profit will it be to Unbelievers if they (then) believe! nor will they be granted a respite."
Say: "On the Day of Decision, no profit will it be to Unbelievers if they (then) believe! nor will they be granted a respite."
فَأَعۡرِضۡ عَنۡهُمۡ وَٱنتَظِرۡ إِنَّهُم مُّنتَظِرُونَ ٣٠
So [Prophet], turn away from them and wait: they too are waiting
So turn aside from them (O Muhammad) and await, surely they are waiting.
Wherefore turn aside thou from them, and await; verily they are awaiting
Therefore turn away from them and wait as they are waiting
So turn away from them and wait. Indeed, they are also waiting!
So turn from them and wait. They too are waiting.
So turn away from them, and wait. They too are waiting
So withdraw from them (do not care what they do and say), and wait (for the judgment to come); they too are waiting
So turn aside from them and wait. They are also waiting
So turn thou away from them, and wait; they too are waiting
So, stay away from them and wait, for they are also waiting.
They are the lost cause, therefore] Leave them alone and wait, as they are waiting to
So turn away from them, and wait. They too are waiting
So disregardsg them and wait. Indeed, they (too) are waiting.
turn then from them and wait; verily, they are waiting too
Therefore turn away from them and wait – indeed they too have to wait
So turn away from them and wait for they too are waiting.
Wherefore avoid them, and expect the issue: Verily they expect to obtain some advantage over thee
Therefore turn away from them and wait: surely they too are waiting
Therefore turn away from them, and wait, they are waiting
Stand aloof from them then, and wait thou, for they too wait
So turn aside from them and await; truly they too are those who await
So turn thou aside from them and wait awhile. Truly they are ones who are waiting awhile.
Turn away from them and wait. They too are waiting [whether or not they realize it].
Therefore, pay no heed to them, and wait as they are waiting
So (leave them to themselves and) turn away from them and wait; they too are waiting
So turn away from them and wait, surely they too are waiting
So keep away from them and wait, they (too) are certainly waiting.
So leave them alone and wait! They too are indeed waiting
So turn your face away from them and wait and they (too) are waiting
Therefore, turn away from them and wait, for they too are waiting
Therefore, turn away from them and wait, for they too are waiting
Therefore, turn away from them and wait, for they too are waiting.
So turn away from them and wait/watch , that they truly are waiting/watchin
and then leave them alone, and wait [for the truth to unfold as] they, behold, are waiting
So veer away from them, and wait; surely they (too) are waiting
So withdraw from them (O Muhammad), and await (the event). Lo! they (also) are awaiting (it)
Turn away from them and wait. They are, also, waiting
So, just ignore them (O prophet,) and wait. They (too) are waiting
Therefore, turn away from them, and wait. Definitely, they are also waiting.
So leave them alone and wait! They, too, are waiting
Now, therefore, turn away from them, and wait. Surely they are waiting.
Therefore, disregard them O Muhammad and wait for the timely, justice that is being prepared above in heaven's realm and they shall also be waiting -either mockingly or in order to be prepared for your next move
So take no notice of them; wait, as they are waiting
So turn away from them, and wait! They too are waiting.
So turn away from them and wait, for they are waiting.
Therefore pay no heed to them, and wait as they are waiting
Therefore, disregard them and wait, they too are waiting.
So turn away from them and wait. They are waiting.
So turn away from them and wait. They are waiting.
So turn away from them and wait. Surely, they are waiting.
Therefore turn away from them and wait, verily they, too, do wait
Therefore, leave them alone, and wait. They are certainly waiting.
So withdraw from them and wait (for the Truth to unfold). Behold, they too are waiting
Therefore turn away from them and wait, surely they too are waiting
So turn away from them, and wait. They are also waiting
Then turn away from them and wait; they, too, are waiting
So turn away from them and wait: Verily, they too are waiting
So turn away from them and wait, they are also waiting.
So turn away from them, and wait. They too are waiting
So turn away from them and wait. Indeed, they are waiting
So turn from them and wait; indeed, they are waiting.
So turn away from them, and wait: they too are waiting
So turn away from them, and wait: they too are waiting