Listen to Full Surah
1
Judgment is certain
ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِی لَهُۥ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِ وَلَهُ ٱلۡحَمۡدُ فِی ٱلۡءَاخِرَةِۚ وَهُوَ ٱلۡحَكِیمُ ٱلۡخَبِیرُ ١
Praise be to God, to whom belongs all that is in the heavens and earth, and praise be to Him in the life to come. He is the All Wise, the All Aware
All the praises be to Allah to whom belongs all that is in the heavens and the earth. To Whom be all the praises and thanks in the Hereafter. And He is the All-Wise, the All-Aware.
All praise Unto Allah whose is whatsoever is in the heavens and whatsoever is in the earth; and His is the praise in the Hereafter And He is the Wise, the Aware
ALL PRAISE BE to God to whom belongs whatsoever is in the heavens and the earth, and His the praise in the world to come. He is all-wise and all-knowing
Hamd be to Allah, to whom everything in the heavens (levels of consciousness) and earth (the body) belongs! And Hamd belongs to Him in the eternal life to come as well! HU is the Hakim, the Habir.
Praise be to Allah, to Whom everything in the heavens and everything in the earth belongs, and praise be to Him in the Next World. He is the All-Wise, the All-Aware.
All praise belongs to Allah to whom belongs whatever is in the heavens and whatever is in the earth. To Him belongs all praise in the Hereafter, and He is the All-wise, the All-aware
All praise and gratitude are for God to Whom belongs whatever is in the heavens and whatever is on the earth (for it is He Who has created them and sustains them); and for Him are all praise and gratitude in the Hereafter (as it is He alone Who will found it as an eternal abode for His servants). He is the All-Wise, the All-Aware
All kind of true and perfect praise is due to Allah, to Whom belongs whatsoever lies in the heavens and whatsoever lies in the earth. To Him alone shall all praise belong in the Here-after. And He is the All-Wise, the All-Aware
Praise belongs to God to whom belongs whatsoever is in the heavens and whatsoever is in the earth. To Him belongs praise also in the Hereafter; He is the All-wise, the All-aware
All praise belongs to God, the One that everything in the skies and everything on the earth belongs to Him, and all praise in the Hereafter belongs to Him, and He is the wise and the well-informed.
One should be grateful to God to Whom belongs everything in the heavens and in the earth. Praise is also for the Lord in the Hereafter. God is the Most Wise and the Most knowledgeable
Praise God, to Whom belongs all things in the heavens and on earth. To Him belongs the praise in the hereafter, and He is full of wisdom, acquainted with all things
All praise be to Allah to Whom belongs whatever is in the heavens and whatever is in the earth, and all praise be to Him in the Hereafter, and He is the All-Wise, the All-Aware.
Praise belongs to God, whose is whatsoever is in the heavens and whatsoever is in the earth; His is the praise in the next world, and He is the wise and well aware
All praise is to Allah – to Him only belongs all whatever is in the heavens and all whatever is in the earth – and His is the praise in the Hereafter; and He is the Wise, the All Aware
The praise is for Allah for whom is all that is in the heavens and all that is in the earth and for Him is the praise in the hereafter and it is He who is The All-wise, The All-acquainted.
Praise be to God, unto Whom belongeth whatever is in the heavens and on earth: And unto Him be praise in the world to come; for He is wise and intelligent
All praise is due to Allah, unto Whom belongs whatever is in the heavens and whatever is in the earth, and His is the praise in the Hereafter; and He is the Wise, the Aware
Praise is for Allah, to whom belongs all that is in the heavens and the earth! And the Praise belongs to Him in the Everlasting Life. He is the Wise, the Knower
PRAISE be to God! to whom belongeth all that is in the Heavens and all that is on the Earth; and to Him be praise in the next world: for he is the All-wise, the All-informed
Selective Praise suits Allah, That to Whom belongs whatever is in the heavens and whatever is in the earth. And for Him is the selective Praise in the Hereafter, and He is the All-Wise, the All-Aware
The Praise belongs to God. To Him belongs whatever is in the heavens and whatever is in and on the earth. And His is The Praise in the world to come. And He is The Wise, The Aware.
Praise to Allah to whom belongs what is of Heaven and Earth! To Him be praise in the hereafter. He is the Perfectly Wise, the Fully Aware.
Praise be to Allah to Whom belongs all that is in the heavens and the earth! To Him be praise in the hereafter. He is the Wise, the Aware
All praise be to Allah to Whom belongs all that is in the heavens and all that is in the earth, and all praise be to Him in the World to Come. He is Most Wise, All-Aware
Praise be to Allah! Whose is whatsoever is in the heavens and whatsoever is in the earth, and to Him be praise in the Hereafter! And He is the wise, the Aware
Praise is due only for Allah, to Whom belongs whatever is in the skies and whatever is in the earth. And in the hereafter (too) praise will be due only for Him and He is the Wise, the Informed.
Praise to Allah! To Him belongs whatsoever is in the heavens and whatsoever is in the earth. And to Him belongs praise in the Hereafter! And He is the One wise, aware
All praise be to Allah alone to Whom belongs all that is in the heavens and all that is in the earth, and to Him belongs praise in the Hereafter (as well). And He is All-Wise, Well Aware
Praise be to God, to whom belongs everything in the heavens and the Earth; and to Him is the praise in the Hereafter. He is the Wise, the Expert
Praise be to God, to whom belongs everything in the heavens and the earth; and to Him is the praise in the Hereafter. He is the Wise, the Expert.
Praise be to God, to whom belongs everything in the heavens and the earth; and to Him is the praise in the Hereafter. He is the Wise, the Expert.
The praise/gratitude/thanks (is) to God who for Him (is) what (is) in the skies/space and the earth/Planet Earth, and for Him (is) the praise/gratitude/thanks in the end (other life), and He (is) the wise/judicious, the expert/experienced
ALL PRAISE is due to God, to whom all that is in the heavens and all that is on earth belongs; and to Him will be due all praise in the life to come. For He alone is truly wise, all-aware
Praise be to Allah, to Whom belongs whatever is in the heavens and whatever is in the earth, and to Him be praise in the Hereafter; and He is The Ever-Wise, The Ever-Cognizant
Praise be to Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. His is the praise in the Hereafter, and He is the Wise, the Aware
It is only God who deserves all praise. To Him belongs all that is in the heavens and the earth and it is only He who deserves to be praised in the life to come. He is All-wise and All-aware
Praise be to Allah, to whom belongs all that is in the heavens and all that is on the earth; and for Him is the praise in the Hereafter, and He is the Wise, the All-Aware
All the praises and gratitude belong unto Allâh, unto Whom belongs whatsoever is in the heavens and whatsoever is on the earth. His is all the praises and gratitude in the ‘Hereafter’. And He is the All-Wise, the All-Aware.
All praise is for Allah! To Him belongs everything in the heavens and on the earth. In the hereafter, too, all praise belongs to Him. He is the Wisest and the most Aware
All praise is due to Allâh, Whose is whatsoever is in the heavens and whatsoever is on the earth. His is the praise in the Hereafter. And He is the All-Wise, the All-Aware.
Praise be to Allah to Whom our bosoms surge forth and answer thanks for His exclusive individuality in possessing all the animate and the inanimate existing in the heavens and on earth past, present and those to come and extolled are His glorious attributes Hereafter as He is AL-Hakim (the Source of wisdom and wise mysterious dispensations) and AL-Khabir (the Omniscient)
Praise be to Allah, everything in the Heavens and the Earth belongs to Him; and the praise will be His in the Hereafter, the Wise, the Aware.
All praise is for Allah, to Whom belongs whatever is in the heavens and whatever is on the earth. And praise be to Him in the Hereafter. He is the All-Wise, All-Aware.
Praised is Allah to whom belongs what is in the heavens and what is on earth, and He is praised in the hereafter and He is wise and informed.
PRAISE BE to God, to whom belongs all that the heavens and the earth contain! Praise be to Him in the world to come. He is the Wise One, the All-knowing
Praise be to GOD - to whom belongs everything in the heavens and the earth; all praise is also due to Him in the Hereafter. He is the Most Wise, the Cognizant.
[All] praise is [due] to God, to whom belongs whatever is in the heavens and the earth, and to Him belongs [all] praise in the Hereafter. He is the All-Wise, the All-Aware.
All praise is due to God, to whom whatever is in the heavens and the Earth belongs, and to Him belong all praise in the Hereafter. He is the All-Wise, the All-Aware.
The Praise for Allah, the one Who is for Him whatever in the skies and whatever in the earth; and for Him the praise in the Hereafter. And He is Al-Hakeem (The Wise), Al-Khabir (The Expert).
(All) praise is (only) Allah s, to Whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs also (all) praise in the Hereafter, and He is the Wise, the Aware.
All praise is due to God, to whom belongs all that is in the heavens and the earth; and to Him will be due all praise in the life to come. He is truly Wise, All-Aware.
All Praise is due to Allah to Whom belong all things in the heavens and all things in the earth. The entire Universe manifests His Praise in its design, action, discipline and splendor. And for Him is the Praise in the Hereafter, and He is the Wise, the Aware
(All) praise is due to Allah, Whose is what is in the heavens and what is in the earth, and to Him is due (all) praise in the hereafter; and He is the Wise, the Aware
All praise is due to ALLAH, to Whom belongs whatever is in the heavens and whatever is in the earth. And HIS is All praise in the Hereafter; and HE is the Wise, the All-Aware
Praise be to God, unto Whom belongs whatsoever is in the heavens and whatsoever is on the earth. His is the praise in the Hereafter, and He is the Wise, the Aware
All the Praise, (admiration and gratitude) be to Allah, to Whom belong all that is in the heavens and all that is on earth: To Him be Praise in the Hereafter: And He is the All Wise (Al-Hakeem), the All Aware (Al-Khabir)
Praise be to God, to whom belongs everything in the heavens and the earth, and praise be to Him in the Hereafter. He is the Wise, the Expert.
Praise be to God, to Whom belongs everything in the heavens and the earth; and praise be to Him in the Hereafter. He is the Wise, the Expert
All praise is due to God, to whom belongs what is in the heavens and what is in the earth, and to whom is due all praise in the ultimate end. And God is supremely wise and aware.
[All] praise is [due] to Allah , to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted
Praise be to God, the one who for Him is what is in the heavens and what is in the earth, and for Him is the praise in the hereafter; and He is the Wise, the Aware.
Praise be to God, to Whom belong all things in the heavens and on earth: to Him be Praise in the Hereafter: and He is Full of Wisdom, acquainted with all things
Praise be to Allah, to Whom belong all things in the heavens and on earth: to Him be Praise in the Hereafter: and He is Full of Wisdom, acquainted with all things
یَعۡلَمُ مَا یَلِجُ فِی ٱلۡأَرۡضِ وَمَا یَخۡرُجُ مِنۡهَا وَمَا یَنزِلُ مِنَ ٱلسَّمَاۤءِ وَمَا یَعۡرُجُ فِیهَاۚ وَهُوَ ٱلرَّحِیمُ ٱلۡغَفُورُ ٢
He knows all that goes into the earth and all that comes out of it; He knows all that comes down from the heavens and all that goes up to them. He is the Merciful, the Forgiving
He knows that which goes into the earth and that which comes out from it, and that which comes down from the heaven and that which goes up to it. And He is the Merciful, the Forgiving.
He knoweth whatsoever penetrateth into the earth and whatsoever cometh forth therefrom and whatsoever descendeth from the heaven and whatsoever ascendeth thereto. And He is the Merciful, the Forgiving
He knows whatever goes into the earth and whatsoever issues from it, whatsoever comes down from the sky, and whatsoever goes up to it. He is all-merciful, all-forgiving
He knows whatever goes into the earth (the body) and whatever comes forth from it; and whatever is disclosed from heaven (consciousness) and whatever (dimensionally) ascends to it... HU is the Rahim, the Ghafur.
He knows what goes into the earth and what comes out of it, and what comes down from heaven and what goes up into it. And He is the Most Merciful, the Ever-Forgiving.
He knows whatever enters into the earth and whatever emerges from it, and whatever descends from the sky and whatever ascends into it, and He is the All-merciful, the All-forgiving
He knows whatever enters into the earth and whatever comes out of it, and whatever descends from the heaven and whatever ascends to it. He is the All-Compassionate, the All-Forgiving
He (- God the Almighty) knows all that goes into the earth and all that comes forth from it, and all that comes down from the heaven and all that goes up to it. And He is the Ever Merciful, the Great Protector
He knows what penetrates into the earth, and what comes forth from it, what comes down from heaven, and what goes up to it; He is the All-compassionate, the All-forgiving
He knows what goes into the earth and what comes out of it, and what comes down from the sky and what goes up to it, and He is the merciful, the forgiving.
God has absolute knowledge about whatever that hides itself in the depth of the earth and whatever that comes out of the earth. God also knows whatever that descends from the sky and whatever that ascends toward the heavens. Lord is the Most Forgiving and gracefully covers the sins
He knows all that goes into the earth, and all that comes out of it, all that comes down from the sky and all that ascends to it, and He is the Merciful Redeemer, the Oft-Forgiving
He knows what penetrates into the earth and what comes out of it, and what descends from the sky and what ascends to it, and He is the Bestower of mercy, the Oft-Forgiving.
He knows what goes into the earth, and what comes forth therefrom, and what comes down from the sky, and what ascends thereto; for He is the merciful, forgiving
He knows all that goes into the earth and all that comes out of it, and all that descends from the skies and all that ascends into it; and only He is the Most Merciful, the Oft Forgiving
He knows all that enters in the earth and all that comes forth from it and all that descends from the heaven and all that ascends therein and it is He who is The Most Merciful, the Oft-Forgiving.
He knoweth whatsoever entereth into the earth, and whatsoever cometh out of the same, and whatsoever descendeth from heaven, and whatsoever ascendeth thereto: And He is merciful and ready to forgive
He knows that which goes down into the earth and that which comes out of it, and that which comes down from the heaven and that which goes up to it; and He is the Merciful, the Forgiving
He knows all that penetrates the earth and all that comes forth from it, all that comes down from heaven and all that ascends to it. He is the Most Merciful, the Forgiver
He knoweth what entereth into the earth, and what proceedeth from it; and what cometh down from heaven, and what goeth up into it: and He is the Merciful, the Forgiving
He knows what enters the earth and what comes out of it, and that what descends from towards the sky and whatever ascends therein. And He is the continuously Merciful, the Oft-Forgiving
He knows whatever penetrates into the earth and what goes forth out of it and what comes down from the heaven and what goes up to it. And He is The Compassionate, The Forgiving.
He knows all that enters the earth and all that comes from it, all that descends from the sky and all that ascends to it. He is the Most Merciful, the Most Forgiving.
He has the knowledge of all that goes into the earth and that which comes out of it; and all that comes down from heaven and that ascends to it. He is the Merciful, the Forgiving
He knows what penetrates into the earth and what goes forth from it, what descends from the heaven and what ascends to it. He is the Most Merciful, the Most Forgiving
He knows that which goes down into the earth and that which comes out of it, and that which comes down from heaven and that which goes up to it. And He is the Merciful, the Forgiving
He knows that which enters into the earth and that which comes out of it and that which comes down from the sky and that which goes up into it, and He is the Merciful, the Protectively Forgiving.
He knows what goes down into the earth and what comes out of it, and what comes down from the heavens and what goes up there. And He is the Merciful, the Forgiving
He knows (all) the things that go into the earth and that come out from it and those that descend from heaven and that ascend to it. And He is Ever-Merciful, Most Forgiving
He knows what goes into the Earth, and what comes out of it, and what comes down from the sky, and what climbs into it. He is the Merciful, Forgiver
He knows what goes into the earth, and what comes out of it, and what comes down from the heaven, and what ascends into it. He is the Merciful, Forgiver.
He knows what goes into the earth, and what comes out of it, and what comes down from the heaven, and what ascends into it. He is the Merciful, Forgiver.
He knows what enters/penetrates in the earth/Planet Earth, and what appears/emerges from it, and what descends from the sky/space, and what ascends/zigzags in it, and He is the most merciful, the forgiving
He knows all that enters the earth, and all that comes out of it, as well as all that descends from the skies, and all that ascends to them. And He alone is a dispenser of grace, truly-forgiving
He knows whatever penetrates into the earth and whatever goes out of it, and whatever comes down from the heaven, and whatever ascends with difficulty into it; and He is The Ever-Merciful, The Ever-Forgiving
He knoweth that which goeth into the earth and that which cometh forth from it, and that descendeth from the heaven and that which ascendeth into it. He is the Merciful, the Forgiving
He knows all that enters the earth, all that comes out of it, all that descends from the sky and all that ascends to it. He is All-merciful and All-forgiving
He knows all that goes into the earth and all that comes out from it, and all that comes down from the sky and all that ascends thereto. He is the Very-Merciful, the Most-Forgiving
He knows perfectly well that which goes down into the earth and that which comes out of it, and that which comes down from the sky and that which ascends to it. He is the Most Merciful, the Oft-Forgiving.
He knows everything that sinks into the earth, and everything that emerges from it, that which descends from the sky, and that which ascends into it. He is the most Merciful and the most Forgiving
He has full knowledge of whatever goes down into the earth and whatever comes out of it, and whatever comes down from the sky and whatever ascends to it. He is the Most Merciful, the Oft-Forgiving.
He has omniscience of all that makes entry and penetrates into the earth, be it animate or inanimate, and of all that arises from it and of what erupts from within and of the water streaming out of it. And He has Omniscience of all that comes down from the realm of heaven and from the vault of its floor and of all that ascends of deeds and of the souls of those who have done the deeds. He is also 'Alimun (Omniscient) of the spiritual and the animate and of all that is inanimate and He is AL-Rahim (the Merciful) and AL-Ghafur (the forgiving.
He knows what goes inside the Earth and what comes out of it, and what comes down from the sky and what goes up. He is the Caring, the Forgiving.
He knows whatever goes into the earth and whatever comes out of it, and whatever descends from the sky and whatever ascends into it. And He is the Most Merciful, All-Forgiving.
He knows what enters the earth and what emerges from it and what descends from the sky and what ascends through it, and He is merciful and forgiving.
He has knowledge of all that goes into the earth and all that springs up from it; all that comes down from heaven and all that ascends to it. He is the Compassionate, the Forgiving One
He knows everything that goes into the earth, and everything that comes out of it, and everything that comes down from the sky, and everything that climbs into it. He is the Most Merciful, the Forgiving.
He knows what goes into the earth and what comes out of it, and what comes down from the heaven and what goes up into it. He is the Mercy-Giver, the Forgiving.
He knows what goes into the Earth and what comes out of it, and what comes down from heaven and what goes up into it. He is the Mercy-Giver, the Forgiving.
He knows what logs into the earth, and what exits out of it, and what descends from the sky, and what ascends serpentinely into it. And He is Al-Raheem (The merciful to his creation and himself), Al-Ghafor (The Forgiving).
He knows whatever goes down into the earth and whatever comes out of it, and whatever comes down from the heaven and whatever goes up to it; and He is the Merciful, the Forgiving.
He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them. He is the Merciful, the truly Forgiving.
He knows all that enters the earth, and all that comes out of it, and that which descends from the high atmosphere and that which ascends to it. And He is Merciful, Forgiving. (He nourishes the entire Cosmos and absolves imperfections)
He knows that which goes down into the earth and that which comes out of it, and that which comes down from the heaven and that which goes up to it; and He is the Merciful, the Forgiving
He knows whatever goes into the earth and whatever comes forth from it, and whatever descends from the heaven and whatever ascends into it; and HE is Merciful, Most Forgiving
He knows that which enters the earth and that which issues therefrom, that which descends from Heaven and that which ascends thereto. And He is the Merciful, the Forgiving
He knows (all) that which goes into the earth, and (all) that which comes out from it; (All) that which comes down from the heaven, and (all) that which rises to it; And He is the Most Merciful (Ar-Raheem), the Often Forgiving (Al-Ghafoor)
He knows what penetrates the earth and what emerges from it, what descends from the sky, and what ascends to it. He is the Merciful, the Forgiving.
He knows what penetrates into the earth, and what comes out of it, and what descends from the sky, and what ascends to it. He is the Merciful, the Forgiving
God knows what goes into the earth, and what comes out of it, and what descends from the sky, and what ascends to it. And God is most merciful, most forgiving.
He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein. And He is the Merciful, the Forgiving
He knows what enters into the earth, and what comes out of it, and what descends from the heaven, and what ascends into it; and He is the Compassionate, the Forgiving.
He knows all that goes into the earth, and all that comes out thereof; all that comes down from the sky and all that ascends thereto and He is the Most Merciful, the Oft-Forgiving
He knows all that goes into the earth, and all that comes out thereof; all that comes down from the sky and all that ascends thereto and He is the Most Merciful, the Oft-Forgiving
وَقَالَ ٱلَّذِینَ كَفَرُوا۟ لَا تَأۡتِینَا ٱلسَّاعَةُۖ قُلۡ بَلَىٰ وَرَبِّی لَتَأۡتِیَنَّكُمۡ عَـٰلِمِ ٱلۡغَیۡبِۖ لَا یَعۡزُبُ عَنۡهُ مِثۡقَالُ ذَرَّةࣲ فِی ٱلسَّمَـٰوَ ٰتِ وَلَا فِی ٱلۡأَرۡضِ وَلَاۤ أَصۡغَرُ مِن ذَ ٰلِكَ وَلَاۤ أَكۡبَرُ إِلَّا فِی كِتَـٰبࣲ مُّبِینࣲ ٣
Still, the disbelievers say, ‘The Last Hour will never come upon us.’ Say, ‘Yes, by my Lord, [it will], by Him who knows the unseen! Not even the weight of a speck of dust in the heavens or earth escapes His knowledge, nor anything smaller or greater. It is all recorded in a clear Recor
Those who disbelieve say: “The Hour (of Judgment) will not come to us.” Say: “Yes, by my Lord, it will surely come to you. He knows all the unseen, not even the weight of an atom escapes from His knowledge in the heavens or in the earth; nor there is anything smaller or greater than that, but is recorded in the clear book.”
Those who disbelieve say: the Hour will not come Unto us. Say thou: yea, by my Lord the Knower of the unseen, it will surely come Unto you. Not the weight of an atom escapeth Him in the heavens or in the earth; nor is there anything less than it nor greater but it is inscribed in a Luminous Boo
The unbelievers say: "There is no coming of the Hour for us." Say: "Why not? By my Lord, the knower of the unknown, it will certainly come for you. Not even an atom's weight in the heavens and the earth, or something smaller or greater than it, is hidden from Him, and which is not recorded in the all-too-manifest Book
Those who deny the knowledge of the reality say, “The hour (of death by which the reality will become apparent) will not come to us”... Say, “No, I swear by my Rabb, the knower of the unknown, that it will indeed come to you! Not even an iota’s weight in the heavens and the earth is hidden from Him! (In fact) what is even smaller than that or greater, are all in the Clear Book (the ‘world of acts,’ which is the manifest world).
Those who are kafir say, ´The Hour will never come.´ Say: ´Yes, by my Lord, it certainly will come!´ He is the Knower of the Unseen, Whom not even the weight of the smallest particle eludes, either in the heavens or in the earth; nor is there anything smaller or larger than that which is not in a Clear Book.
The faithless say, ‘The Hour will not overtake us.’ Say, ‘Yes indeed, by my Lord, it will surely come to you.’ —The Knower of the Unseen, not [even] an atom’s weight escapes Him in the heavens or in the earth, nor [is there] anything smaller than that nor bigger, but it is in a manifest Book
The unbelievers say: "The Last Hour will not come upon us." Say: "No indeed! By my Lord – and He is the Knower of the unseen – it most certainly will come upon you." Not an atom’s weight of whatever there is in the heavens or in the earth escapes Him, nor is there anything smaller than that, or greater, but it is (recorded) in a Manifest Book
And those who disbelieve say, `The Hour will never come upon us.' Say, `Why not, by my Lord, Who knows the unseen, it is bound to come upon you. Nothing escapes Him (unobserved), not even so much as an atom's weight in the heavens or in the earth, nor is anything there smaller or greater than that (but is recorded) in a book revealing (the truth, and is governed by a plain law)
The unbelievers say, 'The Hour will never come to us.' Say: 'Yes indeed, by my Lord, it shall come to you, by Him who knows the Unseen; not so much as the weight of an ant in heaven and earth escapes from Him, neither is aught smaller than that, or greater, but it is in a Manifest Book
And those who disbelieve say: “The Hour would not come to us.” Say: “Yes, by my Lord, knower of the unseen, it shall come to you.” (Even) a tiny particle on the earth and in the skies does not escape from Him, and neither anything smaller than that or larger, unless it is (written) in a clear book.
The disbelievers say: “The dooms day will never take place”. Tell them O Mohammad that it surely will happen at exactly when it is supposed to happen. God knows what will happen in the future. There is not even an atom in his domain of creation that He does not know about its whereabouts. The information about everything, smaller or bigger than an atom, does already exist in his book of knowledge
The unbelievers say, “The hour will never come for us.” Say, “No, but most surely, by my Lord, it will come for you. By Him Who knows the unknown, from Whom is not hidden the least little atom in the heavens or on earth, nor is there anything less than that, nor greater, that is not in the clear record
Yet those who have denied have said, “The Hour is not coming upon us.” Saysg, “Yes indeed, by my Lord, the Knower of the hidden realm, it will come upon you.” Not an atom's weight in the heavens or in the earth escapes His knowledge, nor anything smaller or larger, except that it is in an evident record—
Those who misbelieve say, 'The Hour shall not come to us;' say, 'Yea, by my Lord it shall surely come to you! by Him who knows the unseen! nor shall there escape from it the weight of an atom, in the heavens or in the earth, or even less than that, or greater, save in the perspicuous Book;
And the disbelievers said, “The Last Day will never come upon us”; proclaim, “Surely yes, why not? By oath of my Lord, it will surely come upon you - the All Knowing of the hidden; nothing is hidden from Him - equal to an atom or less than it or greater - in the heavens or in the earth, but it is in a clear Book.”
And those who disbelieved said, “The Hour will not come to us” say, “Indeed by my Lord who is the knower of the unseen, it will most certainly come to you.” The size of an atom is not hidden from Him in the heavens nor in the earth and nothing smaller than that and nothing bigger except that it is in a book which is most evident.
The unbelievers say, the hour of judgment will not come unto us. Answer, yea, by my Lord, it will surely come unto you; it is He who knoweth the hidden secret: The weight of an ant, either in heaven or in earth, is not absent from Him, nor any thing lesser than this or greater, but the same is written in the perspicuous book of his decrees
And those who disbelieve say, "The hour shall not come upon us." Say, "Yea! By my Lord, the Knower of the Unseen, it shall certainly come upon you; not the weight of an atom becomes absent from Him, in the heavens or in the earth, and neit
The unbelievers say: 'The Hour will never come to us. ' Say: 'By my Lord, yes, it is surely coming to you! By Him who knows the Unseen, not even the weight of an atom in heavens and earth escapes Him; neither is there anything smaller than that, nor greater except that it is in a Clear Book
"Never," say the unbelievers, "will the Hour come upon us!" SAY: Yea, by my Lord who knoweth the unseen, it will surely come upon you! not the weight of a mote either in the Heavens or in the Earth escapeth him; nor is there aught less than this or aught greater, which is not in the clear Book;
And those who disbelieved said: "The Hour will not come to us.” Say: "Nay, by my Nourisher-Sustainer! Surely, it will come to you.” (Allah is) All-Knower of the unseen. Does not escape from him (even the) weight of a minute particle throughout the heavens, and nor in the earth; — and nor (any thing) smaller from this and nor greater — but it is in a crystal-clear record
And those who were ungrateful said: The Hour will not approach us. Say: Yea! By my Lord, it will, certainly, approach you. He is One Who Knows of the unseen. Not an atom’s weight escapes from Him in the heavens or in and on the earth, be it smaller than that or greater, but that it had been in a clear Book
The unbelievers claim, “Never will the hour [of doom] come upon us!” Say, “Nonsense! Most surely, by my Lord, it will come upon you. Consider He who knows the unseen, from whom is not hidden the smallest particle in Heaven or Earth. There is nothing less than that or greater that isn’t in an obvious record.
The unbelievers say: "The Hour of Doom will never come to us." Tell them: "Nay! By my Lord, the Knower of the unseen, it shall certainly come upon you. Nothing, even equal an atom, in the heavens or the earth is hidden from Him; nor there is anything smaller or greater than that, but is recorded in the Clear Book
The unbelievers say: "How come the Hour is not coming upon us!" Say to them: "Yes indeed, by my Lord, by Him Who fully knows the realm beyond the ken of perception, that the Hour shall inevitably come upon you. Nothing escapes Him, not even the smallest particle in the heavens or the earth; nor is anything smaller or bigger than that but is in a Manifest Book."
And those who disbelieve say: The Hour will never come to us. Say: Yea, by my Lord, the Knower of the unseen! it will certainly come to you. Not an atom’s weight escapes Him in the heavens or in the earth, nor is there less than that nor greater, but (all) is in a clear book
And those who do not believe say, “The hour of doom will not come upon us,” Say, “Why not? By my Fosterer, it will definitely come upon you.”(He is) the Knower of the unseen, not (even) the weight of a particle in the skies or in the earth, nor (something) less than that or greater, is hidden from Him but (it is recorded) in a clear record
And those who suppress the Truth say, "The Hour (the time when the present world will end and the Hereafter begin) is not going to come to us ever." Say, "Yes, by my Lord, the Knower of the unseen! It is certainly going to come to you." No mass (weight) particle is hidden from Him, either in the heavens or in the earth. And nor is there anything less than that nor greater, but clearly recorded
And the disbelievers say: ‘The Last Hour will not come upon us.’ Say: ‘Why not? By my Lord, Who is the Knower of the unseen, that is bound to come upon you. Nothing can be out of His sight, not even a dust particle in the heavens or in the earth. Nor is there anything smaller or bigger than an atom but is (recorded) in the light-giving Book (al-Lawh al-Mahfuz)
And those who rejected said: "The Hour will not come upon us!" Say: "Yes, by my Lord, it will come to you." He is the Knower of the unseen, not even an atom's weight or less than that or greater can be hidden from Him, be it in the heavens or the Earth. All are in a clear record
And those who rejected said: "The Hour will not come to us!" Say: "Yes, by my Lord, it will come to you." He is the Knower of the unseen; not even the weight of an atom or less than that or greater can be hidden from Him, be it in the heavens or the earth. All are in a clear record.
And those who rejected said: "The Hour will not come to us!" Say: "Yes, by my Lord, it will come to you." He is the Knower of the unseen; not even the weight of an atom or less than that or greater can be hidden from Him, be it in the heavens or the earth. All are in a clear record.
And those who disbelieved said: "The Hour/Resurrection does not come to us," Say: "Yes/ certainly, and (by) my Lord it comes to you (E), knower (of) the unseen/absent , a weight (of) a smallest particle of anything in the universe does not be far, hidden and distant from Him in the skies/space and the earth/Planet Earth and nor smaller/littler than that, and nor greater except in a clear/evident Book ."
And yet, they who are bent on denying the truth assert, “Never will the Last Hour come upon us!” Say: “Nay, by my Sustainer! By Him who knows all that is beyond the reach of a created being’s perception: it will most certainly come upon you!” Not an atom’s weight [of whatever there is] in the heavens or on earth escapes His knowledge; and neither is there anything smaller than that, or larger, but is recorded in [His] clear decree
And the ones who disbelieve have said, "The Hour will not come up to us." Say, "Yes indeed, by my Lord, indeed it will definitely come up to you. (He is) The Knower of the Unseen; not so much as an atom's weight in the heavens or in the earth shifts away from Him; neither is anything smaller than that, or greater, except that it is in an Evident Book
Those who disbelieve say: The Hour will never come unto us. Say: Nay, by my Lord, but it is coming unto you surely. (He is) the Knower of the Unseen. Not an atom's weight, or less than that or greater, escapeth Him in the heavens or in the earth, but it is in a clear Record
The disbelievers have said, "There will be no Hour of Doom." Say, "By my Lord, it certainly will come. My Lord knows the unseen. Not even an atom's weight in the heavens or the earth remains hidden from Him. Nothing exists greater or smaller than this without its record in the illustrious Book
Said those who disbelieve, .The Hour (i.e. the Day of Judgment) will not come to us. Say, .Why not? By my Lord, the knower of the Unseen, it will come to you. Nothing in the heavens and in the earth, even to the measure of a particle, can escape Him, nor is there anything smaller than that or bigger, but it is recorded in a manifest book
Those who excessively indulge in disbelief (in Allâh) say: “The ‘Hour’ (of Reckoning) will never ever come to us. Say, (O’ Muhammad): “Nay, by my Lord, the All-Knowing of the unseen, it will definitely come to you. Not a weight of an atom would escape Him in the heaven or on the earth, nor is there less than that nor greater, but all is in an explicit book.
The unbelievers say, "(We have rejected it flat out, yet the punishment of) the hour (of Judgment) does not strike us." Say, "Of course it will! It will most certainly come upon you. I swear by my Lord Who knows the unseen intimately." Nothing worth even a (single) grain of sand in the heavens or on earth _ nor anything smaller or larger than that _ ever escapes His attention. Everything is (recorded) in a clear register
And those who have no tendency to Yield to the Truth say: “The Hour will never come to us. Say: By my Lord, yes, It is definitely coming to you. By Him Who has the full knowledge of (the world of) unseen not, even a weight of an atom in the heaven or on the earth would escape Him, neither is there less than that nor greater but all is in a Perfect Book.
Never, say the infidels: "shall the Final Hour (of Resurrection and Judgement) fulfill itself and come our way." Say to them O Muhammad: "But indeed it shall come about; rest assured by Allah, my Creator, that it shall come upon you with the revolution of time. He is Omniscient of the invisible and the unknown and AL-'Alim whom nothing escapes His vigilance neither in the heavens nor on earth be it in the weight or in the size of an atom or lesser or larger in degree; all being recorded in a documentary book that furnishes evidence of facts and of events"
The disbelievers say, “the Hour won’t come for us.” Say: “Not so! By my Lord the Knower of the unseen, it will strike you. Not an atom’s weight in the Heavens and the Earth is hidden from Him; nor does anything smaller or bigger than that exist that is not written down in a Clear Book.
The disbelievers say, “The Hour will never come to us.” Say, ˹O Prophet,˺ “Yes—by my Lord, the Knower of the unseen—it will certainly come to you!” Not ˹even˺ an atom’s weight is hidden from Him in the heavens or the earth; nor anything smaller or larger than that, but is ˹written˺ in a perfect Record.
And those who reject (the truth) say: the hour will not come upon us. Say: but no, by my Lord, it will come upon you. He knows the unseen; not the weight of a tiny speck escapes Him in the heavens and on earth, nor what is smaller than that nor what is bigger, but it is in a clear record.
The unbelievers say: ‘The Hour will never come upon us.‘ Say: ‘Yes, by the Lord, it is surely coming! He knows all that is hidden. Not an atom‘s weight in the heavens or the earth escapes Him; nor is there anything smaller or greater but is recorded in a veritable book
Those who disbelieve have said, "The Hour will never come to pass!" Say, "Absolutely - by my Lord - it will most certainly come to you. He is the Knower of the future. Not even the equivalent of an atom's weight is hidden from Him, be it in the heavens or the earth. Not even smaller than that, or larger (is hidden). All are in a profound record."
The unbelievers say, "The Hour of Judgment will never come to us." Say [Prophet], "Yes by God, it will surely come to you. [God is] the Knower of all that is beyond our knowledge." Not even an atom's weight within the heavens or within the earth escapes His knowledge, nor anything smaller or larger than that. All is in a clear record,
The unbelievers say, "The Hour of Judgment will never come to us." Say [Prophet], “Yes, by God, it will surely come to you. [God is] the Knower of all that is beyond our knowledge." Not even an atom's weight within the heavens or the Earth escapes His knowledge, nor anything smaller or larger than that. All is in a clear record
Those who disbelieved said, “The Hour will not come to us.” Say, “Yes by my Lord, it will come to you. The Unseen Knower.” Not escaping from Him, an atom's weight in the skies nor in the earth, nor smaller than that nor larger, except it is in an obvious book.
And those who disbelieve say: The Hour (of Judgment) shall not come upon us. Say: Yes! By my Lord, the Knower of the unseen, it shall certainly come upon you, from Him is not hidden the weight of (even) an atom in the heavens nor in the earth, and neither is aught smaller than that, nor greater, but (all) is in a manifest Book.
The unbelievers say: 'Never shall the Last Hour come upon us!' Say: 'Yes, by my Lord, it shall most certainly come to you. It is He who knows all that lies beyond the reach of human perception. Not an atom's weight in the heavens or the earth escapes Him; nor is there anything smaller or larger but is recorded in a clear book,
And yet the disbelievers say, "Never will the Hour come upon us." Say, "Nay, by my Lord, it is coming to you. By the Knower of the Unseen, it will most certainly come upon you. (The Great Revolution in this world and the Hour of Resurrection are bound to come). Not an atom's weight in the heavens and the earth, escapes His Knowledge, nor is hidden anything smaller or larger, but it is recorded in a Clear Record
And those who disbelieve say: The hour shall not come upon us. Say: Yea! by my Lord, the Knower of the unseen, it shall certainly come upon you; not the weight of an atom becomes absent from Him, in the heavens or in the earth, and neither less than that nor greater, but (all) is in a clear boo
And those who disbelieve say, `The Hour will never come upon us.' Say, `Yea, by my Lord who knows the unseen, it will, surely, come upon you. Not an atom's weight in the heavens or in the earth or anything less than that or greater escapes HIM , but all is recorded in a perspicuous Book
Those who disbelieve say, “The Hour will never come upon us.” Say, “Nay! By my Lord, by the Knower of the Unseen, it will surely come unto you.” Not a mote’s weight evades Him in the heavens or on the earth, nor smaller than that, nor larger, but that it is in a clear Book
The unbelievers say: "The Hour will never come to us;" Say: "No! By my Lord, but most surely, it will come upon you— By Him Who knows (everything) not (even) seen— From Whom is not hidden the smallest little (indivisible) particle in the heavens or on earth: And there is not a thing less than that, or greater, which is not clearly written in the Clear Book (Record)
Those disbelieving say, “The Hour won’t come upon us.” Say, “Yes, by my Lord, it will surely come upon you. He is the Knower of the Unseen.” Not an atom’s weight within the heavens and the earth escapes from His knowledge, nor anything smaller or larger, but it is recorded in a clear book.
Those who disbelieve say, 'The Hour will not come upon us.' Say, 'Yes indeed, by my Lord, it will come upon you. He is the Knower of the unseen.' Not an atom's weight in the heavens and the earth, or anything smaller or larger, escapes His knowledge. All are in a Clear Record
But the ungrateful who disbelieve will say, "The hour will never come to us." Say, "Oh, no! It will surely come to you, by my Lord, knower of the unseen, from whom not an atom is hidden in all the universe. And there is nothing smaller than that, and nothing greater, but is in a clear Book,
But those who disbelieve say, "The Hour will not come to us." Say, "Yes, by my Lord, it will surely come to you. [ Allah is] the Knower of the unseen." Not absent from Him is an atom's weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register
And those who disbelieved said, 'The Hour will not come to us.' Say, 'Nay, by my Lord, surely it will definitely come to you.’ The knower of the unseen, an atom's weight in the heavens nor in the earth does not escape Him, nor smaller than that nor greater; except in a clear Book;
The Unbelievers say, "Never to us will come the Hour": Say, "Nay! but most surely, by my Lord, it will come upon you;- by Him Who knows the unseen,- from Whom is not hidden the least little atom in the heavens or on earth: Nor is there anythin g less than that, or greater, but is in the Record Perspicuous
The Unbelievers say, "Never to us will come the Hour": Say, "Nay! but most surely, by my Lord, it will come upon you;- by Him Who knows the unseen,- from Whom is not hidden the least little atom in the heavens or on earth: Nor is there anything less than that, or greater, but is in the Record Perspicuous
لِّیَجۡزِیَ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِۚ أُو۟لَـٰۤىِٕكَ لَهُم مَّغۡفِرَةࣱ وَرِزۡقࣱ كَرِیمࣱ ٤
so that He can reward those who believe and do good deeds: they will have forgiveness and generous provision.’
He will reward those who believe and do righteous deeds. They are those for whom there is forgiveness and a generous provision
That He may recompense these who believed and worked righteous works. Those! theirs shall be forgiveness and a generous provision
In order that He may recompense those who have believed and done the right. For them will be forgiveness and worthy sustenance
(This is so) that He may reward those who believe and fulfill the requisites of their faith! There is forgiveness for them and a generous sustenance of life.
This is so that He may recompense those who have iman and do right actions. They will have forgiveness and generous provision.
that He may reward those who have faith and do righteous deeds. For such there will be forgiveness and a noble provision
(That is so, so) that He may reward those who believe and do good, righteous deeds. It is they for whom there is forgiveness (to bring unforeseen blessings) and an honorable, generous provision
(The Hour shall come) so that He may reward those who believe and do deeds of righteousness. It is they for whom there awaits protection (from the consequences of sin), and honourable and generous provision
that He may recompense those who believe, and do righteous deeds; theirs shall be forgiveness and generous provision
So that He rewards those who believe and do good. They have forgiveness and a noble provision.
With such an incomparable knowledge, God is going to reward those who believe and do good things. They will receive His forgiveness and a generous provision in the Paradise
That He may reward those who believe and do deeds of righteousness, for them is forgiveness and sustenance, most generous.
that He may repay those who have attained faith and have done righteous deeds; for those is forgiveness and noble provision.
and that He may reward those who believe and do right; these,- for them is forgiveness and a noble provision
So that He may reward those who believed and did good deeds; it is these for whom is forgiveness, and an honourable sustenance
So that He may give unto those who believed and did righteous deeds their reward. For these there is forgiveness and a most gracious sustenance.
that He may recompense those who shall have believed, and wrought righteousness: They shall receive pardon, and an honourable provision
"That He may reward those who believe and do good; these it is for whom is forgiveness and a most generous sustenance."
in order that He recompenses those who believe and do good works; theirs shall be forgiveness and a generous provision
To the intent that God may reward those who have believed and done the things that are right: Pardon and a noble provision shall they receive
so that He may reward those who have Believed and performed righteous deeds. Those: for them is forgiveness and an honourable provision
that He may give recompense to those who believed and did as the ones in accord with morality. Those, for them there is forgiveness and a generous provision.
[This is] for the purpose of rewarding those who believe and work deeds of righteousness; for such is forgiveness and a most generous sustenance.
The Hour is going to come and the Day of Judgement shall be established, to reward those who have believed and done good deeds; it is them for whom there is forgiveness and an honorable sustenance."
(The Hour shall come) that He may reward those who believe and do righteous deeds. Theirs shall be forgiveness and a generous provision
That He may reward those who believe and do good. For them is forgiveness and an honourable sustenance
that He may reward those who believe and do righteous works, those are the persons for whom is protective forgiveness and an honorable provision.
(The Hour is indeed going to come) in order that He (Allah) may reward those who believe and do good deeds. For them there is forgiveness and a noble provision
In order that Allah may recompense in full those who believe and continue doing good deeds. It is they for whom there is forgiveness and an honourable sustenance (for the Last Day)
That He may reward those who believe and do good works. To them will be a forgiveness and a generous provision
That He may reward those who believe and do good works. To them will be a forgiveness and a generous provision.
That He may reward those who believe and do good works. To them will be a forgiveness and a generous provision.
To reward/reimburse those who believed and made/did the correct/righteous deeds, those for them (is) a forgiveness and an honoured/generous provision
to the end that He may reward those who believe and do righteous deeds: [for] it is they whom forgiveness of sins awaits, and a most excellent sustenanc
That He may recompense (the ones) who have believed and done deeds of righteousness; those will have forgiveness and an honorable provision."
That He may reward those who believe and do good works. For them is pardon and a rich provision
God will certainly reward the righteously striving believers. These are the ones who will receive forgiveness and honorable sustenance
(The Hour will come,) so that He rewards those who believed and did righteous deeds. For such people, there is forgiveness (from Allah) and a noble provision
He will remunerate those who adhere firmly to Islamic Monotheism and do righteous acts. For those, there will be forgiveness and an opulent sustenance.
(That hour will come) so that He may reward the believers _ those who perform the righteous deeds. Such are the ones, for whom there is forgiveness and a plentiful provision
He will reward those who live by Faith and strive to do righteous acts. These are the ones who will receive Forgiveness and an abundant provision.
So that He justly requites those who conformed to His system of faith and worship and imprinted their deeds with wisdom and piety. He shall extend to them forgiveness and a gracefully blessed provision
Allah will reward the believers who did righteous deeds, they will be forgiven and blessed with generous provision.
So He may reward those who believe and do good. It is they who will have forgiveness and an honourable provision.
So that He rewards those who believe and do good work, theirs will be forgiveness and generous provision.
He will surely recompense those who have faith and do good works; they shall be forgiven and a rich provision shall be made for them
Most certainly, He will reward those who believe and lead a righteous life. These have deserved forgiveness and a generous provision.
so that He may reward those who believe and do good deeds. They will have forgiveness and generous provision,
so that He may reward those who believe and do good deeds. They will have forgiveness and a generous provision
To recompense those who believed and worked the righteous deeds. Those for them forgiveness, and a noble livelihood.
That He may reward those who believe and do righteous deeds, for such is forgiveness and a bountiful provision.
so that He may reward those who believe and do righteous deeds. It is they who shall have forgiveness and generous provisions.'
That He may reward those who attain belief and serve others with wealth and person, and thus grow their own personality. For them is the protection of forgiveness and honorable provision of mind and body."
That He may reward those who believe and do good; these it is for whom is forgiveness and an honorable sustenance
That HE may reward those who believe and do righteous deeds. It is these who will have forgiveness and an honourable provision.
that He may recompense those who believe and perform righteous deeds; theirs shall be forgiveness and a generous provision
"That He may reward those who believe and work deeds of righteousness: For such (persons there) is forgiveness and most generous ways (and means) to live."
He will reward those who believe and do good deeds. For them is forgiveness and generous provision.
That He may recompense those who believe and do good works. Those will have forgiveness, and a generous provision
that God may reward those who have faith and do good: for them is forgiveness and a generous provision."
That He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision
That He may recompense those who believed and did good works; those, for them is forgiveness and a noble provision.
That He may reward those who believe and work deeds of righteousness: for such is Forgiveness and a Sustenance Most Generous."
That He may reward those who believe and work deeds of righteousness: for such is Forgiveness and a Sustenance Most Generous."
وَٱلَّذِینَ سَعَوۡ فِیۤ ءَایَـٰتِنَا مُعَـٰجِزِینَ أُو۟لَـٰۤىِٕكَ لَهُمۡ عَذَابࣱ مِّن رِّجۡزٍ أَلِیمࣱ ٥
But as for those who work against Our Revelations, seeking to undermine them, there will be a torment of painful suffering
But those who strive against Our Revelations to frustrate them, there will be a severe painful punishment for them.
And those who endeavoured to frustrate Our signs - those! theirs shall be a torment of afflictive calamity
As for those who try to subvert Our signs, there is a punishment of painful torment
As for those who rush about to invalidate Our signs, for them there is an intense suffering (filth, illusion).
But those who strive against Our Signs, trying to nullify them, will have a punishment of agonising pain.
But those who contend with Our signs seeking to thwart [their purpose], for such is a painful punishment due to defilement
Whereas those who strive against Our Revelations, seeking to frustrate and void (them), for those (who have thus distanced themselves from their Lord) is a painful punishment of loathsome kind (earned by their own loathsome deeds)
But (as to) those who strive hard against Our revelations seeking to frustrate (Our plan), it is they who will suffer a harrowing punishment of the worst sort
'And those who strive against Our signs to void them -- theirs shall be a chastisement of painful wrath.
And those who tried to disable (and invalidate) Our signs, they have punishment of a painful filth.
Those who try to discard the Lord’s revelations, on the contrary, will receive an awful punishment in the Hell
But those who strive against Our signs to stop them, for them will be a penalty, and a punishment most crushing
Those who strove against Our signs, attempting to challenge (God) — those ones, for them is a painful punishment of torment.
But those who strive concerning our signs to frustrate them; these,- for them is the torment of a grievous plague
And those who strove in Our signs in order to defeat – for them is a punishment from the severe painful punishments
But those who endeavor to disprove Our signs, for them there will be a painful punishment of ignominy.
But they who endeavour to render our signs of none effect, shall receive a punishment of painful torment
And those who strive hard in opposing Our revelations, these it is for whom is a painful and humiliating chastisement
But those who labor against Our verses (thinking they are) frustrating (Our Messengers), theirs shall be the painful punishment of anger.
But as for those who aim to invalidate our signs, - a chastisement of painful torment awaiteth them
And those who strove in Ayaatina (‘Our Verses’) as those who are bent upon frustrating the purpose — those: for them will be punishment of a painful suffering
But those who endeavored against Our signs as ones who strive to thwart, those, for them there is a punishment of painful wrath.
For those who strive against Our signs, to frustrate them, will be a penalty of painful wrath.
As for those who strive to discredit Our revelations, there will be a humiliating painful punishment
As for those who worked against Our Signs in order to frustrate them, they shall suffer a painful chastisement
And those who strive hard in opposing Our Messages, for them is a painful chastisement of an evil kind
And those who strive against Our signs to frustrate them, those are the persons for whom there is a punishment of painfully weakening uneasiness.
And for those who strive hard to defeat the purpose of Our Messages, there is punishment of a painful scourge
And those who strived in (opposition to) Our Revelations presuming to frustrate (Us), it is they for whom there is punishment of a highly agonizing torment
As for those who strived against Our revelations to frustrate them, they will have a retribution of painful affliction
As for those who sought against Our revelations to frustrate them, they will have a retribution of painful affliction.
As for those who sought against Our revelations to frustrate them, they will have a retribution of painful affliction.
And those who strived/endeavored in Our verses/evidences disabling/frustrating, those for them (is) a torture from painful filth
whereas for those who strive against Our messages, seeking to defeat their purpose, there is grievous suffering in store as an outcome of [their] vileness
And (the ones) who endeavor against Our signs trying to defy them, those will have a torment of painful chastisement
But those who strive against Our revelations, challenging (Us), theirs will be a painful doom of wrath
However, those who try to challenge Our revelations will face the most painful torment
As for those who strived against Our signs to defeat (the messenger), for such people there is a painful punishment of the divine wrath
But for those who strive hard against Our ‘Revelations’, there will be an agonizing chastisement of evil kind
And there are those who strive to refute and repudiate Our signs. Such are the ones, for whom there exists a severely painful punishment
But those who strive to refute What We have revealed of the Knowledge of the Truth are the ones who will be subjected to a severely painful punishment.
And He justly penalizes those who purposed to deny His revelations and challenge His divine and authoritative signs. They must expect the torment laid upon the damned
Those who tried desperately to undermine Our Quran will be severely punished.
As for those who strive to discredit Our revelations, it is they who will suffer the ˹worst˺ torment of agonizing pain.
And those who strive to obscure Our signs, theirs is a punishment of painful affliction.
But those who strive to confute Our revelations shall suffer the torment of a harrowing scourge.‘
As for those who constantly challenge our revelations, they have incurred a retribution of painful humiliation.
but for those who strive against Our message, trying to undermine it, there will be a painful punishment of agonizing pain.
but for those who strive against Our message, trying to undermine it, there will be a painful punishment of unbearable pain.
And those who strived in Our verses, to cause incapacitation, those for them is a torment from painful abomination.
And those who strive hard in invalidating Our signs, challenging (us), for such will be a chastisement of a painful wrath.
As for those who strive against Our revelations, seeking to defeat their purpose, these shall have a most painful suffering.
Whereas those who strive against Our Revelations trying to defeat their purpose, theirs will be a suffering of painful anxiety
And (as for) those who strive hard in opposing Our communications, these it is for whom is a painful chastisement of an evil kind
But as to those who strive against Our Signs, seeking to frustrate Our plans, it is they for whom there will be the torment of a painful punishment
But those who endeavor to thwart Our signs, for them there shall be a painful punishment of torment
But those who strive against Our Signs, to stop them (from success) in every way.— For such (persons there) will be a Penalty— A Punishment that is most humiliating
But for those who strive against Our verses, trying to undermine them, will be a torment of painful wrath.
As for those who strive against Our revelations, seeking to undermine them—for them is a punishment of a painful plague
But for those who strive to frustrate Our signs is chastisement with a painful punishment.
But those who strive against Our verses [seeking] to cause failure - for them will be a painful punishment of foul nature
And those who strove concerning Our signs to frustrate, those, for them is a painful torment of punishment.
But those who strive against Our Signs, to frustrate them,- for such will be a Penalty,- a Punishment most humiliating
But those who strive against Our Signs, to frustrate them,- for such will be a Penalty,- a Punishment most humiliating
وَیَرَى ٱلَّذِینَ أُوتُوا۟ ٱلۡعِلۡمَ ٱلَّذِیۤ أُنزِلَ إِلَیۡكَ مِن رَّبِّكَ هُوَ ٱلۡحَقَّ وَیَهۡدِیۤ إِلَىٰ صِرَ ٰطِ ٱلۡعَزِیزِ ٱلۡحَمِیدِ ٦
[Prophet], those who have been given knowledge can see that what has been sent to you from your Lord is the truth, and that it leads to the path of the Almighty, worthy of all praise
And those who have been given the knowledge can see that the revelations sent to you (O Muhammad) from your Lord are the truth, and it guides to the Way of the Exalted in Might, Owner of all praise.
And who have been vouchsafed knowledge beholding that the Book which hath been sent down Unto thee from thy Lord, - it is the truth and it guideth Unto the path of the Mighty, the Praiseworthy
Those who have been given knowledge realise what has been revealed by the Lord is the truth, and leads to the path of the mighty and praiseworthy (God)
Those to whom the knowledge has been given, know that what has been revealed to you is the Truth itself guiding to the reality of the One who is the Aziz, the Hamid.
Those who have been given knowledge see that what has been sent down to you from your Lord is the truth and that it guides to the Path of the Almighty, the Praiseworthy.
Those who have been given knowledge see that what has been sent down to you from your Lord is the truth and [that] it guides to the path of the All-mighty, the All-laudable
Those to whom the knowledge (of the truth) has been granted are well aware that what is sent down to you from your Lord (the Qur’an) is the truth (and what it declares of the afterlife is therefore true also), and that it guides to the Path of the All-Glorious with irresistible might, the All-Praiseworthy
Those who have been given knowledge know that whatever has been revealed to you from your Lord is the very lasting truth, and that it guides to the path of (One Who is) the All-Mighty, the Highly Praiseworthy (in His own right)
Those who have been given the knowledge see that what has been sent down to thee from thy Lord is the truth, and guides to the path of the All-mighty, the All-laudable
And those who were given knowledge see that what is revealed to you from your Lord is the truth and it guides to the path of the powerful, the praiseworthy.
For those who are blessed with a sound mind, it is obvious that this revelation of God to you is the truth. Qur’an guides man to the path of All Mighty and Praiseworthy
And those to whom knowledge has come, see that the revelation sent down to you from your Lord is the truth, and that it guides to the path of the One exalted in might, worthy of all praise
And those who have received knowledge see that what was sent down to yousg from your Lord is the truth and guides to the path of the Almighty, the Praiseworthy.
And those to whom knowledge has been given see that what is sent down to thee from thy Lord is the truth, and guides unto the way of the mighty, the praiseworthy
And those who received the knowledge know that what is sent down upon you from your Lord is the truth, and it shows the path of the Most Honourable, the Most Praiseworthy
And those unto whom the knowledge is given see that what is sent down to you from your Lord, that is the truth and that it guides towards the path of The All-mighty, The All-praiseworthy.
Those unto whom knowledge hath been given, see that the book which hath been revealed unto thee from thy Lord is the truth, and directeth into the glorious and laudable way
And those to whom knowledge has been given see that which has been revealed unto you from your Lord, that it is the truth, and it guides into the path of the Mighty, the Owner of Praise
Those to whom the knowledge has been given can see that what has been sent down to you from your Lord is the truth, guiding to the Path of the Almighty, the Praised
And they to whom knowledge hath been given see that what hath been sent down to thee from thy Lord is the truth, and that it guideth into the way of the Glorious one, the Praiseworthy
And those who have been given Al-Ilm (‘The Knowledge’), see (and mark out) that what has been sent to you from your Nourisher-Sustainer, it is Al-Haqq (‘The Truth’ or ‘The Original’), and it guides to the Path of the Exalted in Might, the Most Praised One
And consider those who were given the knowledge that what was caused to descend to thee from thy Lord. It is The Truth and it guides to a path of The Almighty, The Worthy of Praise.
Those blessed with knowledge can see what has been bestowed upon you [Prophet Muhammed] from your Lord is the truth. [They can see] that it guides to the way of the Victorious, the Praised One.
Those to whom knowledge has been given can see that the revelations sent down to you from your Lord are the Truth and it guides to the Way of the Almighty, the Praise Worthy
(O Prophet), those who have knowledge see clearly that what has been revealed to you from your Lord is the Truth and directs to the Way of the Most Mighty, the Immensely Praiseworthy Lord
And those who have been given knowledge see that what is revealed to thee from thy Lord, is the Truth, and it guides into the path of the Mighty, the Praised
And those who are given knowledge see, that what is sent down to you from your Fosterer is the truth and it guides to the path of the Mighty, the Praised.
And those who have been given knowledge see that what is revealed to you from your Lord is the Truth, and that it guides towards the path of the Omnipotent, the Praised One
And those who have been given knowledge know that (the Book) which has been revealed to you from your Lord is alone the truth. And that (Book) guides to the path of the Most Exalted in Might, All-Praiseworthy (Lord)
And those that have been given knowledge will see that what has been sent down to you from your Lord is the truth, and that it guides to the path of the Noble, the Praiseworthy
And those that have been given knowledge will see that what has been sent down to you from your Lord is the truth, and that it guides to the path of the Noble, the Praiseworthy.
And those that have been given knowledge will see that what has been sent down to you from your Lord is the truth, and that it guides to the path of the Noble, the Praiseworthy.
And those who were given/brought the knowledge see/understand what was descended to you from your Lord, it is the truth and it guides to the glorious'/mighty's, the praise worthy's/commendable's road/path
NOW THEY who are endowed with [innate] knowledge are well aware that whatever has been bestowed upon thee from on high by thy Sustainer is indeed the truth, and that it guides onto the way that leads to the Almighty, the One to whom all praise is due
And the ones who were brought knowledge see (that) what has been sent down to you from your Lord is the Truth and guides to the path of the Ever-Mighty, The Ever-Praiseworthy
Those who have been given knowledge see that what is revealed unto thee from thy Lord is the truth and leadeth unto the path of the Mighty, the Owner of Praise
Those who have been given knowledge will see that whatever has been revealed to you from your Lord is the truth and that it guides to the straight path of the Majestic and Praiseworthy One
Those who are blessed with knowledge see that what is sent to you from your Lord is the truth, and it guides (people) to the path of the All- Mighty, the Ever-Praised
And those who have spiritual gift of knowledge see that which is revealed unto you from your Lord is the truth and that it guides into the path of the Exalted in Might, Lord of all Praise.
Those given the knowledge understand that the revelation sent to you by your Lord is the truth. It leads on to the path of the Almighty, the most Praise worthy
And those who have spiritual gift of knowledge will see that the Qur’ān that has been revealed to you from your Lord is the (Full Knowledge of) Truth, and that It leads to the path of the Almighty, the Praiseworthy.
Whereas those gifted with divine and spiritual knowledge do know and assert that the discourse inspired to you from Allah is indeed the truth guiding into all truth and it guides to the path that leads directly to Him, AL-Aziz (the Almighty), and AL-Hamid (to Whom are extolled the glorious attributes.
Those given the knowledge of earlier revelations consider as the truth what is revealed to you by your Lord, and accept that it leads to the path of the Almighty, the Praiseworthy.
Those gifted with knowledge ˹clearly˺ see that what has been revealed to you from your Lord ˹O Prophet˺ is the truth, and that it guides to the Path of the Almighty, the Praiseworthy.
And those who were given knowledge see that what has been revealed to you from your Lord is the truth and guides to the path of the mighty and praiseworthy.
Those endowed with knowledge can see that what has been revealed to you from your Lord is the Truth, leading to the path of the Almighty, the Praised One
It is evident to those who are blessed with knowledge that this revelation from your Lord to you is the truth, and that it guides to the path of the Almighty, the Most Praiseworthy.
Those who have been given knowledge see that what is sent down to you from your Lord is the Truth, and that it guides to the path of the Almighty, the Praiseworthy.
Those who have been given knowledge see that what is sent down to you from your Lord is the Truth and that it guides to the path of the Revered, the Praiseworthy.
And those who are given the knowledge see that what was sent down to you from your Lord is the right, and it guides to a path of Al-Aziz (The Almighty), Al-Hameed (The Praiseworthy).
And those who have been given the knowledge see that what has been sent down to you from your Lord is the truth, and guides to the path of the Mighty, the Praised.
Those who are endowed with knowledge are well aware that what has been revealed to you by your Lord is indeed the truth, and that it guides to the way that leads to the Almighty, to whom all praise is due.
Those who make use of the perceptual and conceptual knowledge that they have been given, see that the Revelation to you (O Prophet) from your Lord, is the Truth. And that it leads to the Path of the Almighty, the Owner of Praise
And those to whom the knowledge has been given see that which has been revealed to you from your Lord, that is the truth, and it guides into the path of the Mighty, the Praised
And those who are given knowledge see that whatever has been revealed to thee from thy Lord is the truth, and that it guides unto the path of the Mighty, the Praiseworthy
Those who have been given knowledge see that what is sent down upon thee from thy Lord is the truth and that it guides to the path of the Mighty, the Praised
And those to whom knowledge has come see that the (Revelation) sent down to you (O Prophet, is) from your Lord— That (it) is the Truth, and that it guides to the Path of the (One Allah) Supreme in Strength (Aziz), Worthy of all Praise (Hameed)
Those endowed with knowledge recognize that what’s revealed to you from your Lord is the truth, guiding to the path of the Almighty, the Praiseworthy.
Those who received knowledge know that what is revealed to you from your Lord is the truth; and it guides to the path of the Majestic, the Praiseworthy
And those who have been given knowledge see that what has been sent to you from your Lord is the Truth, and it guides to the path of God, supremely powerful, completely praiseworthy.
And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and it guides to the path of the Exalted in Might, the Praiseworthy
And those who have been given the knowledge see, the one which has been sent down to you from your Lord, it is the truth, and it guides to the way of the Mighty, the Praiseworthy.
And those to whom knowledge has come see that the (Revelation) sent down to thee from thy Lord - that is the Truth, and that it guides to the Path of the Exalted (in might), Worthy of all praise
And those to whom knowledge has come see that the (Revelation) sent down to thee from thy Lord - that is the Truth, and that it guides to the Path of the Exalted (in might), Worthy of all praise
وَقَالَ ٱلَّذِینَ كَفَرُوا۟ هَلۡ نَدُلُّكُمۡ عَلَىٰ رَجُلࣲ یُنَبِّئُكُمۡ إِذَا مُزِّقۡتُمۡ كُلَّ مُمَزَّقٍ إِنَّكُمۡ لَفِی خَلۡقࣲ جَدِیدٍ ٧
But the disbelievers say, ‘Shall we show you a man who claims that, when you have been utterly torn to pieces, you will be raised in a new creation
Those who disbelieve say: “Shall we direct you to a man (Muhammad) who will tell you that when you will become fully disintegrated (after death into dust) with full dispersion, then surely you will be created new (again)?”
And those who disbelieve say: shall we direct you toward a man declaring Unto you that when ye have become dispersed" with full dispersion, then ye will be raised Unto a new creation
The disbelievers say: "Shall we tell you of a man who prophesies that when you are reduced to particles and vanished in the dust, you will become a new creatio
Those who deny the knowledge of the reality say, “Shall we show you the man who claims to be a Nabi and that you will be (recreated) in a new creation after completely disintegrating into dust and particles?”
Those who are kafir say, ´Shall we show you to a man who will tell you that when you have completely disintegrated, you will then be recreated all anew?
The faithless say, ‘Shall we show you a man who will inform you [that] when you have been totally rent to pieces you will indeed have a new creation
But those who disbelieve say (in ridicule): "Shall we show you a man who will inform you that after you have been scattered entirely to dust, you will, even then, be raised in a new creation
And those who disbelieve say (one to another), `Shall we show you a man who gives you the important news (that) when you are (dead and) broken up into a complete disintegration, you shall then be raised to a new life
The unbelievers say, 'Shall we point you to a man who will tell you, when you have been utterly torn to pieces, then you shall be in a new creation?
And those who disbelieve say: “Should we point you out to a man who tells you that you will certainly be (raised) in a new creation when you are torn into pieces, completely torn apart?”
The disbelievers [jokingly] say: “Do you want us to show you a man (Mohammad) who claims that you will be resurrected after death when your body (after being transferred into the particles) is scattered all over!”
The unbelievers say in ridicule, “Shall we point out to you a person who will tell you when you are disintegrated to total disintegration, that you will then be raised in a new creation
And those who have denied said, “Shall we point out to youpl a man who tells you that, once you are torn into shreds, you will surely be in a new creation?”
And those who misbelieve say, 'Shall we guide you to a man who will inform you that when ye are torn all to pieces, then ye shall be a new creation
And the disbelievers said, “Shall we show you a man who will tell you that ‘When you have disintegrated into the smallest pieces, you are to be created again’?”
And those who disbelieve say, “Shall we point out to you a man who will inform you that when you have totally disintegrated into pieces that surely you will be [raised into] a new creation?”
The unbelievers say to one another, shall we shew you a man who shall prophesy unto you, that when ye shall have been dispersed with a total dispersion, ye shall be raised a new creature
And those who disbelieve say, "Shall we point out to you a man who informs you that when you have disintegrated into dust and become scattered, even then you shall be created anew
The unbelievers say: 'Shall we direct you to a man who will tell you that when you have been utterly torn into pieces you will be raised in a new creation?
But the unbelievers say to those whom they fall in with, "Shall we shew you a man who will foretell you that when ye shall have been utterly torn and rent to pieces, ye shall be restored in a new form
And those who have disbelieved said: “Shall we direct you to a male-adult who will tell you (that) when you have become (finally) disintegrated into dust with full dispersion — surely, you will indeed be in a new creation
Those who were ungrateful said: Shall we point you to a man who will tell you when you were torn to pieces, ones who are totally torn to pieces? Then, you will be, truly, in a new creation.
The unbelievers say, “Shall we show you a man who will tell you that, when you have fallen apart into lots of pieces [after death], you will become a new creation?
The unbelievers say to the people: "Shall we point out to you a man who claims that when your body will disintegrate and crumble into dust you shall be raised to life again
The unbelievers say: "Shall we direct you to the man who tells you that when you have been utterly broken to pieces, you will be raised to life again
And those who disbelieve say: Shall we show to you a man who informs you that, when you are scattered the utmost scattering, you will then be in a new creation
And those who do not believe say, “Should we show you a man who informs you that when you are scattered a total scattering (after death), you will be in a new creation?
And those who suppress the Truth say, "Shall we show you a man who informs you that, when you are completely shred into tiny pieces, you will even then be created anew!?"
And the disbelievers say (with the intention to wonder and mock): ‘Shall we tell you of a person who informs you that when you have decomposed completely into dust particles (after death), you will certainly be composed into a new creation
And those who rejected said: "Shall we lead you to a man who will tell you that after you are dismembered you will be created anew"
And those who rejected said: "Shall we lead you to a man who will tell you that after you are dismembered you will be created anew?"
And those who rejected said: "Shall we lead you to a man who will tell you if you are torn into pieces you will be created anew?"
And those who disbelieved said: "Do (should) we guide/lead you on (to) a man (he) informs you if you were torn/dispersed , every/each tearing/dispersing , that you are in (E) a new creation?"
As against this, they who are bent on denying the truth say [unto all who are of like mind]: “Shall we point out to you a man who will tell you that [after your death,] when you will have been scattered in countless fragments, you shall - lo and behold! - be [restored to life] in a new act of creation
And the ones who have disbelieved have said, "Shall we indicate to you a man who will (really) inform you when you have been utterly torn to pieces, (Literally: torn all manner of tearing) (that) indeed you will surely be in a new creation?"
Those who disbelieve say: Shall we show you a man who will tell you (that) when ye have become dispersed in dust with most complete dispersal still, even then, ye will be created anew
The unbelievers have said, "Should we tell you about a man who says that you will be brought back to life again after your having been completely disintegrated
And the disbelievers said, .Shall we point out to you a man who informs you that, when you are totally torn into pieces, you shall be (raised) in a new creation?
Those who excessively indulge in disbelief (in Allâh) say: “Shall we show you a man who says that when you are disintegrated into dust with complete disintegration, you will be in a new creation?"
The unbelievers (ridicule and) say, "May we show you a man who claims that after you (die and) disintegrate thoroughly into dust, you will be raised in a renewed existence?"
Those who have no tendency to Yield to the Truth say: “Shall we show you a man who claims that when you have been utterly disintegrated to dust, you will be raised as a new creation?”
And insolently and mockingly, the infidels say: "Shall we tell you of a man who proclaims that after your bodies have been reduced to fragments and have disintegrated, you will be brought back to life and be created anew!"
The disbelievers say, “Shall we show you a man who says, when you die and you are decomposed, you will be created anew?
The disbelievers say ˹mockingly to one another˺, “Shall we show you a man who claims that when you have been utterly disintegrated you will be raised as a new creation?
And those who reject (the truth) say: shall we direct you to a man who informs you that once you are totally disintegrated you will be in a new creation.
The unbelievers say: ‘Shall we show you a man¹ who would have you know that when you have been torn into shreds you will be raised in a new creation
Those who disbelieve have said, "Let us show you a man who tells you that after you are torn apart you will be created anew.
The unbelievers say, "Shall we show you a man who will tell you that when you are totally decayed, you will be raised as a new creation?
The unbelievers say, "Shall we show you a man who will tell you that when you are decayed, you will be raised as a new creation?
And those who disbelieved said, “Shall we usher you upon a man, who will inform you that, if you have shredded in complete shredding, surely you will be in a new creation?
And those who disbelieve say (in ridicule): Shall we point out to you a man who informs you (that) when you are scattered the utmost scattering (even then) you shall be certainly (raised) into a new creation?
The unbelievers say: 'Shall we point out to you a man who will tell you that, when you have been utterly torn into pieces, you shall be restored to life in a new act of creation?
But those who are bent upon denying, say, "May we show you a man who says that after you are dispersed in dust completely - lo and behold! - You will be created anew?"
And those who disbelieve say: Shall we point out to you a man who informs you that when you are scattered the utmost scattering you shall then be most surely (raised) in (to) a new creation
And those who disbelieve say, `Shall we show you a man who will tell you that when you are broken up into pieces, you shall be raised as a new creation?
And those who disbelieve say, “Shall we show you a man who will inform you that, when you have been completely torn to pieces, you shall be in a new creation
(To mock) the unbelievers say: "Shall we show you a man who will tell you, (that) when you are all thrown about in dust with total disintegration, that you shall (then be raised) in a New Creation
The unbelievers say, “Shall we point out to you a man who will inform you, that when you’ve disintegrated completely, you will be recreated anew?”
Those who disbelieved said, 'Shall we point out to you a man, who will tell you that, once torn into shreds, you will be in a new creation
And the ungrateful who disbelieve have said, "Shall we point out to you a man who will tell you when you are torn apart and scattered everywhere that you will be in a new creation?
But those who disbelieve say, "Shall we direct you to a man who will inform you [that] when you have disintegrated in complete disintegration, you will [then] be [recreated] in a new creation
And those who disbelieved said, 'Shall we direct you to a man, he will inform you when you are torn all to pieces, indeed you will surely be in a new creation?
The Unbelievers say (in ridicule): "Shall we point out to you a man that will tell you, when ye are all scattered to pieces in disintegration, that ye shall (then be raised) in a New Creation
The Unbelievers say (in ridicule): "Shall we point out to you a man that will tell you, when ye are all scattered to pieces in disintegration, that ye shall (then be raised) in a New Creation
أَفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَم بِهِۦ جِنَّةُۢۗ بَلِ ٱلَّذِینَ لَا یُؤۡمِنُونَ بِٱلۡءَاخِرَةِ فِی ٱلۡعَذَابِ وَٱلضَّلَـٰلِ ٱلۡبَعِیدِ ٨
Has he invented a lie about God? Is he mad?’ No! It is those who do not believe in the life to come who will suffer torment, for they are in gross error
Has he (Muhammad) invented a lie against Allah, or is there madness in him? Nay, but those who disbelieve in the Hereafter are in punishment, and in gross error.
Hath he fabricated a lie against Allah, or is therein him a madness? Nay, but those who disbelieve in the Hereafter are themselves in a torment and error far-reaching
Has he fabricated a lie about God, or is he possessed?" Not so; but those who believe not in the Hereafter are themselves afflicted and far astray
“Has he invented a lie about Allah or is he afflicted with madness?” On the contrary, those who do not believe in their eternal life to come are in suffering and a deviation that is extremely far (from the reality).
Has he invented a lie against Allah or is he possessed?´ No indeed! Those who do not believe in the Next World are in punishment and deeply misguided.
Has he fabricated a lie against Allah, or is there a madness in him?’ Rather those who do not believe in the Hereafter languish in punishment and extreme error
"Does he fabricate something false in attribution to God or is there a madness in him?" No! (The truth is that) those who disbelieve in the Hereafter are in torment (of mind and heart) and lost far in error
`Has he forged a lie in the name of Allah? Or is he afflicted with madness?' Neither of the two, of course, (is true,) the thing is that those who do not believe in the Hereafter are courting a sure agony and are steeped in a dismal error
What, has he forged against God a lie, or is he possessed? Not so; but those who believe not in the Hereafter are in chastisement and far error
Has he fabricated a lie (and attributed it) to God or is he mad? No, but those who do not believe in the Hereafter are in the punishment and in major error.
[Then they continue saying:] “Who knows; either he is a liar or has gone crazy.” Indeed those who disbelieve in the Hereafter have gone too far and will be severely punished
“Has he invented a falsehood against God, or has a jinn seized him?” No, it is those who do not believe in the hereafter who will be punished, and who are in furthest error
Did he invent a lie about Allah or is there madness in him? Rather, those who do not believe in the Hereafter are in punishment and extreme misguidance.
he has forged against God a lie, or there is a ginn in him;' - nay, those who believe not in the hereafter are in the torment and in the remote error
“Has he fabricated a lie against Allah, or is he insane?” Rather those who disbelieve in the Hereafter are in the punishment and extreme error
Has he contrived a lie against Allah or is there madness in him. Nay! It is those who do not believe in the hereafter who are in the punishment and in the misguidance gone far astray.
He hath forged a lie concerning God, or rather he is distracted. But they who believe not in the life to come, shall fall into punishment and a wide error
"He has forged a lie against Allah or there is madness in him. "Nay! Those who do not believe in the Hereafter are in torment and in great error
What, has he forged a lie about Allah, or is he mad! ' No, those who do not believe in the Everlasting Life are in the punishment and in far error
He deviseth a lie about God, or there is a djinn in him," but they who believe not in the next life, shall incur the chastisement, and be lost in the mazes of estrangement from God
(Either) he has forged a lie against Allah or there is fanaticism in him.” Nay, those who do not have faith in the Hereafter (shall be made to enter) into the torment and (they are) in ignorance of a far and remote nature
Devised he a lie against God or is there a madness in him? Nay! Those who believe not in the world to come there is a punishment and a going far astray.
“Has he invented a lie against Allah or is he crazy?” Nonsense! Those who do not believe in the hereafter are in torment and grievous error.
Has he forged a lie against Allah or is he mad?" Nay! In fact those who do not believe in the Hereafter are doomed, for they are in gross error
Has he forged a lie against Allah, or is he afflicted with madness?" Nay, but those who do not believe in the Hereafter are doomed to be chastised and are far gone in error
Has he forged a lie against Allah or is there madness in him? Nay, those who believe not in the Hereafter are in torment and in far error
He has forged a lie against Allah or he is under the influence of a jinn.” No, those who do not believe in the hereafter are (involved) in the punishment, and in error they are far away (from the right path).
"Has he forged a lie against Allah or has he gone mad?" Nay! Those who believe not in the Hereafter are suffering a far-reaching delusion
(Either) he has invented a lie against Allah or he is insane.’ (Nothing of the sort!) The truth is that those who do not believe in the Hereafter are undergoing a torment and are in farthest error
"Has he invented a lie against God, or is there a madness in him" Indeed, those who do not believe in the Hereafter will be in a retribution and far straying
"Has he invented a lie against God, or is there a madness in him?" Indeed, those who do not believe in the Hereafter will be in a retribution and are far straying.
Has he invented a lie against God, or is there a madness in him? Indeed, those who do not believe in the Hereafter will be in a retribution and are far straying.
Did he fabricate on God lies/falsehood ? Or (is there) with him insanity/madness? But those who do not believe with (in) the end (other life) (are) in the torture and the far/distant misguidance
Does he [knowingly] attribute his own lying inventions to God - or is he a madman?” Nay, [there is no madness in this Prophet -] but they who will not believe in the life to come are [bound to lose themselves] in suffering and in a profound aberration
Has he fabricated against Allah a lie, or is there in him a madness? No indeed, (but) the ones who do not believe in the Hereafter are in the torment and in the farthest error
Hath he invented a lie concerning Allah, or is there in him a madness? Nay, but those who disbelieve in the Hereafter are in torment and far error
Has he invented this falsehood against God or is he possessed by jinn?" However, those who do not have any faith in the life to come will suffer torment for their serious error
Has he forged a lie against Allah, or is there a madness in him?. No, but those who do not believe in the Hereafter are in torment and far astray from the right path
Has he invented a lie against Allâh, or is he insane? Nay, but those who believe not in the ‘Hereafter’ are in torment and in far error.
"He either lies about Allah or suffers from psychosis." Indeed not! Rather, those who deny the afterlife are (themselves) in a torment. They have strayed far away
Has he attributed falsehood to Allâh, or is he possessed?”. In fact, those who don’t acknowledge the existence of the Hereafter are doomed to punishment; and they have been deceived into going far away (from the truth).
"Is he relating to Allah falsehood and pathological lies or is he a demoniac!" The fact is that those who deny Resurrection and Judgement are torturing themselves with their thoughts, being lost in the maze of error
He has either invented a lie about Allah, or is possessed.” Not at all, those who don’t believe in the Hereafter will end up in torment, they’re wandering far from the truth.
Has he fabricated a lie against Allah or is he insane?” In fact, those who do not believe in the Hereafter are bound for torment and have strayed farthest ˹from the truth˺.
Has he invented a lie against Allah or is he mad? But those who do not believe in the hereafter are in punishment and extensive error.
Has he invented a falsehood about God, or is he a man possessed?‘ Truly, those who deny the life to come are doomed to torment, and they have strayed far into error
"Either he fabricated lies about GOD, or he is crazy." Indeed, those who disbelieve in the Hereafter have incurred the worst retribution; they have gone far astray.
Has he invented a lie about God or is he mad?" Rather, they who do not believe in the Hereafter will received punishment and are extremely misguided.
Has he invented a lie about God, or is he mad?" Rather, they who do not believe in the Hereafter will receive punishment and are extremely misguided.
Did he slander against Allah a lie, or is there madness in him?” Nay, but those who do not believe in the Hereafter, are in the torment, and the farthest astray.
Has he forged a lie against Allah or there is madness in him? Nay! Those who do not believe in the Hereafter are in torment and are straying far (away from the truth).
Has he invented a lie about God, or is he a madman?' No! It is those who do not believe in the life to come who are suffering torment as they have gone far in error.
"Has he invented a lie against Allah or is he a madman?" Nay, but those who disbelieve in the life to come are wandering in the wilderness of thought and in a profound error
He has forged a lie against Allah or there is madness in him. Nay! those who do not believe in the hereafter are in torment and in great error
`Has he forged a lie against ALLAH or is he afflicted with madness?' Nay, but those who believe not in the Hereafter are already suffering the punishment and are too far gone in error
Has he fabricated a lie against God, or is he possessed?” Nay, but those who believe not in the Hereafter shall be in punishment and extreme error
"Has he invented a lie against Allah, or has madness (seized) him?"— No, but those who do not believe in the Hereafter, (they) are in (real) penalty, and in greatest error
“Did he invent a lie about God, or is he afflicted with madness?” Those who don’t believe in the Hereafter suffer and are far astray.
Did he invent a lie about God, or is there madness in him?' Indeed, those who do not believe in the Hereafter are in torment, and far astray
“Has he invented a lie against God, or has a spirit possessed him?" Oh, no! Those who do not believe in the hereafter are in torment and far astray.
Has he invented about Allah a lie or is there in him madness?" Rather, they who do not believe in the Hereafter will be in the punishment and [are in] extreme error
Has he forged a lie against God or is there madness in him?' Nay, those who do not believe in the hereafter are in the punishment and in the far error.
"Has he invented a falsehood against God, or has a spirit (seized) him?"- Nay, it is those who believe not in the Hereafter, that are in (real) Penalty, and in farthest error
"Has he invented a falsehood against Allah, or has a spirit (seized) him?"- Nay, it is those who believe not in the Hereafter, that are in (real) Penalty, and in farthest error
أَفَلَمۡ یَرَوۡا۟ إِلَىٰ مَا بَیۡنَ أَیۡدِیهِمۡ وَمَا خَلۡفَهُم مِّنَ ٱلسَّمَاۤءِ وَٱلۡأَرۡضِۚ إِن نَّشَأۡ نَخۡسِفۡ بِهِمُ ٱلۡأَرۡضَ أَوۡ نُسۡقِطۡ عَلَیۡهِمۡ كِسَفࣰا مِّنَ ٱلسَّمَاۤءِۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَةࣰ لِّكُلِّ عَبۡدࣲ مُّنِیبࣲ ٩
Do they not think about what is in front of them and behind them in the heavens and earth? If We wished, We could make the earth swallow them, or make fragments from the heavens fall down upon them. There truly is a sign in this for every servant who turns back to God in repentance
Don’t they see what is before them and what is behind them in the heaven and the earth? If We will, We can sink the earth with them, or cause a piece of the heaven to fall upon them. Surely, there is a sign for every believer who turns to Allah in repentance.
Behold they not that which is before them and that which is behind them of the heaven and the earth If We will, We shall sink the earth with them or cause a fragment of the heaven to fall on them. Verily therein is a sign Unto every repentant bondman
Do they not see what is before them and what is behind them of the heavens and the earth? We could cleave the earth and sink them, if We pleased, or drop a fragment of the sky upon them. There is surely a sign in this for every penitent creature
Did they not see what is before them and after them (past and future) of the heaven (consciousness) and earth (the body)? If We should will, We could cause the earth to swallow them (drown them in corporeality by means of our Names) or make fragments from the sky fall upon them (turn all their thoughts upside down)! Indeed, there is a sign in this for every servant who turns (to his reality).
Have they not looked at the sky and the earth in front of them and behind them? If We willed We would cause the earth to swallow them up or make great lumps fall down on them from the sky. There is certainly a Sign in that for every remorseful slave.
Have they not regarded that which is before them and that which is behind them of the sky and the earth? If We like, We can make the earth swallow them, or let fall on them a fragment from the sky. There is indeed a sign in that for every penitent servant
Do they never consider that it is the heaven and the earth that are (extended) before and after them (so they are entirely and inescapably enclosed within His Kingdom)? If We so will, We can cause the earth to swallow them, or cause lumps of the heaven to fall down upon them. Surely in this is a sign for every servant of God who (being sincere in quest of the truth) will turn (to Him) in contrition
Do they not see (how they are surrounded on all sides by) the heaven and the earth that lie before and behind them? If We (so) please, We can make them low (and abased) in the land (and thus show some signs of the earth), or let some portion of the clouds fall down upon them (showing some heavenly signs). Behold! there is a sign in this for every penitent servant (of God)
Have they not regarded what lies before them and what lies behind them of heaven and earth? Did We will, We would make the earth to swallow them, or We would drop down on them lumps from heaven. Surely in that is a sign to every penitent servant
Have they not looked at what is in front of them and what is behind them from the sky and the earth? If We want, We will sink them down into the earth or We make a piece of the sky fall on them. Indeed, there is a sign in that for every repenting servant.
Do the disbelievers not look around and realize that [they owe their very life to the mercy and the grace of the same God that they deny and] if the Lord decides, He can sink them underground or send a meteor from the sky to destroy them. Only those servants of God who turn to him understand the magnitude of His Grace {and are grateful for that]
Do they not see what is before them and behind them, of the sky and the earth? If We wished, We could cause the earth to swallow them up, or cause a piece of the universe to fall on them. Indeed in this is a sign for every devotee that turns to God
Have they not seen what lies before them and behind them of the heaven and the earth? If We will, We can make the earth cave in beneath them, or let fall down on them pieces from the sky; indeed, in that is a sign for every penitent servant.
Have they not looked at what is before them and what is behind them of the heaven and the earth? if we pleased we would cleave the earth open with them, or we would make to fall upon them a portion of the heaven; verily, in that is a sign to every repentant servant
So did they not see what is before them and what is behind them in the sky and the earth? If We will, We can bury them into the earth or cause a part of the sky to fall on them; indeed in this is a sign for every repentant bondman
Have they not seen that which is ahead of them and that which is behind them from the heaven and the earth? If We wish, we can cause the earth to swallow them or can cause a piece from the heaven to fall on them and truly in this is a sign for every slave who returns.
Have they not therefore considered what is before them, and what is behind them, of the heaven and the earth? If We please, We will cause the earth to open and swallow them up, or will cause a piece of the heaven to fall upon them: Verily herein is a sign unto every servant, who turneth unto God
Do they not then consider what is before them and what is behind them of the heaven and the earth? If We will We can make them disappear in the land or bring down upon them a portion from the heaven; most surely in this is a sign for every servant who tu
Have they not seen what is before them and behind them in heaven and earth? If We willed, We would make the earth swallow them up, or We would let lumps from heaven fall down on them. Surely, there is a sign in this for every penitent worshiper
What! have they never contemplated that which is before them and behind them, the Heaven and the Earth? If such were our pleasure, we could sink them into that Earth, or cause a portion of that Heaven to fall upon them! herein truly is a sign for our every returning servant
Have they then not seen towards what is between their two hands (i.e., facing them) and what is behind them out of the heaven and the earth? If We thought proper We shall make the earth slide-in alongwith them, or We shall cause a piece of the heaven (i.e., of any heavenly item like a meteor etc.) fall upon them. Verily, in this (warning) is surely a lesson for all human-subjects who turn (to Allah) in sincere devotion
Consider they not what is in advance of them and what is behind them of the heaven and the earth? If We will, We could cause the earth to swallow them, or cause to drop on them pieces of heaven. Truly, in this is a sign for every servant, one who turns in repentance.
Do they not see what is before them and behind them of the sky and the earth? If We wanted, We could cause the earth to swallow them, or cause pieces from the sky to fall upon them. Truly, in this is a sign for every servant who turns to Allah.
Do they not see the sky and the earth that surrounds them from front and from behind? If We want, We can cave in the earth to swallow them up or let the fragments of the sky fall upon them. Surely there is a sign in this for every devotee that turns to Allah in repentance
Do they not see how the heavens and the earth encompass them from the front and the rear? We could, if We so wished, cause the earth to swallow them or let fragments of the sky fall upon them. Verily there is a Sign in this for every servant (of Allah) who penitently turns to Him
See they not what is before them and what is behind them of the heaven and the earth? If We please, We can make them low in the land or bring down upon them a portion of heaven. Surely there is a sign in this for every servant turning (to Allah)
Did they not then consider that which is before them (future) and that which is behind them (past) of the sky and the earth? If We will We can cause the earth to sink with them or We can drop on them pieces from the sky. Certainly there is a sign in that for every servant who turns in repentance (to Allah).
See they not what is before them and what is behind them of the heaven and the earth? If We so will, We can cause the earth to swallow them or bring down upon them a chunk of the heavens. There is indeed a sign in this for every obedient human turning in repentance to Allah
So have they not seen those (signs) in the heaven and the earth (which have beset them) from their front and from their rear? If We so intended, We would sink them into the earth or let a part of the sky fall upon them. Verily, there is in it a sign for every servant of Allah who turns to Him
Have they not seen to all that is before them and behind them, in the heaven and the Earth If We wished, We could cause the Earth to swallow them, or cause pieces of the sky to fall on them. In this is a sign for every obedient servant
Have they not seen all that is before them and behind them, in the heaven and the earth? If We wished, We could cause the earth to swallow them, or cause pieces of the heaven to fall on them. In this is a sign for every obedient servant.
Have they not seen all that is before them and behind them, in the heaven and the earth? If We wished, We could cause the earth to swallow them, or cause pieces of the heaven to fall on them. In this is a sign for every obedient servant.
Do they not see/understand to what (is) between their hands and what (is) behind them, from the sky/space and the earth/Planet Earth? If We will/want We make the earth/Planet Earth sink down/disappear or We drop on them pieces from the sky/space, that truly in that (is) an evidence/sign (E) to every/each repenting/returning to God slave/worshipper
Are they, then, not aware of how little of the sky and the earth lies open before them, and how much is hidden from them? [or that,] if We so willed, We could cause the earth to swallow them, or cause fragments of the sky to fall down upon them? In all this, behold, there is a message indeed for every servant [of God] who is wont to turn unto Him [in repentance]
So, have they not regarded whatever is before them (Literally: between their hands) and whatever is behind them of the heaven and the earth? In case We (so) decide, We would make the earth to cave in with them, or We would let fall down on them lumps from the heaven. Surely in that is indeed a sign to every penitent bondman
Have they not observed what is before them and what is behind them of the sky and the earth? If We will, We can make the earth swallow them, or cause obliteration from the sky to fall on them. Lo! herein surely is a portent for every slave who turneth (to Allah) repentant
Have they not seen the heavens and the earth in front and behind them. Had We wanted, We could have caused the earth to swallow them up or made a part of the sky fall upon them. In this there is evidence (of the truth) for every repenting person
Have they not, then, looked to the sky and the earth that lies before them and behind them? If We so will, We would make the earth swallow them up, or cause pieces of the sky to fall upon them. Surely, in this there is a sign for a servant (of Allah) who turns to Him
Have they not noticed what is before them and what is behind them of the heavens and earth? If We will, We can cause the earth to sink with them, or fragments of the heavens to fall upon them. Indeed, in this is a sign for every faithful devotee of Allâh.
Do they not look at the sky and the earth in front of and behind them? If We want We can make the earth cave in on them, or We can drop a piece of the sky (an asteroid?) upon them. In that, is surely a sign for every repentant believer
Have they not noticed what lies before them and what lies behind them of the sky and earth? If We will, We can make the earth to swallow them, or cause lumps from the sky to fall upon them. Most certainly there is a Sign for every penitent servant.
Do they not see what is before them and what is behind them of the heavens and the earth and contemplate their existence, maintenance and conservation. If We willed We could eclipse them in one swallow by a yawning earthly chasm We create beneath them or cause a piece of heaven to fall upon them in the form of discs of cumuli; either incident is by itself a great inducement for lifting to Allah the inward sight by the votary devoted to religious observances and to repentance with a breast filled with reverential awe
Haven’t they considered all that is around them in the Heaven and Earth. If We so wanted, We could make the Earth swallow them, or drop a chunk of the sky on them. In that are signs for the servant of Allah who repents
Have they not then seen all that surrounds them of the heavens and the earth? If We willed, We could cause the earth to swallow them up, or cause ˹deadly˺ pieces of the sky to fall upon them. Surely in this is a sign for every servant who turns ˹to Allah˺.
Do they not see the sky and earth before and behind them? If We pleased, We could make the earth swallow them up or drop a piece of the sky on them. In that is a sign for every repenting servant.
Do they not see what is before them and behind them in heaven and earth? If We will, We can cause the earth to cave in beneath their feet or let fragments of the sky fall upon them. Surely there is a sign in this for every penitent man
Have they not seen all the things in front of them and behind them, in the heaven and the earth? If we willed, we could have caused the earth to swallow them, or caused masses to fall on them from the sky. This should be a sufficient proof for every obedient servant.
Have they not looked at what is before them and what is behind them of the heaven and earth? If We wanted, We could cause the earth to swallow them or let fragments from the sky fall down on them. There is a sign in that for every worshiper who turns back to God in repentance.
Have they not looked at what is before them and what is behind them of heaven and Earth? If We wanted, We could cause the Earth to swallow them or let fragments from the sky fall on them. There is a sign in that for every worshiper who turns back to God in repentance.
So, have they not seen what is between their hands and what is behind them, of the sky and the earth? If We will, We will collapse down the earth by them, or will fall fragments on them from the sky. Surely in that, is a verse for every penitent slave.
Have they not then observed what is before them and what is behind them of the heavens and the earth? If We please We will make them sink into the earth or We drop down upon them lamps from heaven. Verily in that is a sign to every penitent servant.
Do they not consider how much of the sky and the earth lies open before them and how much lies hidden from them? If We so willed, We could cause the earth to swallow them, or cause fragments of the sky to fall upon them. In all this, there is a sign for every servant of God turning to Him in repentance.
Have they not observed the heaven and the earth however little lies open before them, and however much is hidden from them? If We so Willed, We could have caused the earth to swallow them, or caused masses from the sky fall down upon them. Therein, behold, is a Sign for every servant who turns to his Lord
Do they not then consider what is before them and what is behind them of the heaven and the earth? If We please We will make them disappear in the land or bring down upon them a portion from the heaven; most surely there is a sign in this for every servant turning (to Allah)
Do they not see how they are encompassed by that which is before them and that which is behind them of the heaven and the earth? If WE please, WE could cause the earth to sink with them, or cause pieces of the sky to fall upon them. In that verily is a Sign for every repentant servant of ALLAH
Have they not considered that which is before them and that which is behind them of the sky and the earth? If We will, We cause the earth to engulf them or fragments from the sky to fall upon them. Truly in that is a sign for every penitent servant
Do they not see what is before them and (what is) behind them, of the heaven and the earth? If We wished, We could make the earth swallow them up, or make a piece of the heaven fall upon them. Surely, in this is a Sign for the (loyal) servant who turns to Allah (in repentance)
Didn’t they contemplate what’s before them and what’s behind them of the heavens and the earth? If We will, We could let the earth swallow them, or drop pieces of the sky on them. In this, there is a sign for every returning servant.
Do they not reflect upon what lies before them and behind them, of the heaven and the earth? If We will, We can make the earth cave in beneath them, or make pieces of the sky fall down on them. In that is a sign for every devout servant
Do they not see what is before them and what is after them of heaven and earth? If We willed, We could cause the earth to swallow them up, or make a piece of the sky fall upon them. Surely in that is a sign for every servant who turns to God.
Then, do they not look at what is before them and what is behind them of the heaven and earth? If We should will, We could cause the earth to swallow them or [could] let fall upon them fragments from the sky. Indeed in that is a sign for every servant turning back [to Allah ]
Do they then not see what is before them and what is behind them of the heaven and the earth? If We will, We cause the earth to sink with them or We make pieces of the sky fall upon them; indeed, in that surely is a sign to every repentant servant.
See they not what is before them and behind them, of the sky and the earth? If We wished, We could cause the earth to swallow them up, or cause a piece of the sky to fall upon them. Verily in this is a Sign for every devotee that turns to God ( in repentance)
See they not what is before them and behind them, of the sky and the earth? If We wished, We could cause the earth to swallow them up, or cause a piece of the sky to fall upon them. Verily in this is a Sign for every devotee that turns to Allah (in repentance)
2
Favours followed by Retribution
۞ وَلَقَدۡ ءَاتَیۡنَا دَاوُۥدَ مِنَّا فَضۡلࣰاۖ یَـٰجِبَالُ أَوِّبِی مَعَهُۥ وَٱلطَّیۡرَۖ وَأَلَنَّا لَهُ ٱلۡحَدِیدَ ١٠
We graced David with Our favour. We said, ‘You mountains, echo God’s praises together with him, and you birds, too.’ We softened iron for him
Indeed We bestowed grace on David (saying): “O mountains! Glorify (Allah) with him!” The birds also! And We made the iron soft for him,
And assuredly We vouchsafed Unto Da'ud grace from us,' and said: mountains! repeat Our praise with him; and also ye birds! And We softened for him the iron
We favoured David with excellence, (and commanded): "O Jibal and Tair, glorify the greatness of God with him." And We made iron pliable for him
Indeed, We bestowed a favor upon David from Us. We said, “O mountains (beings with an ego) repeat My tasbih with him and the birds (those who observe with the knowledge)!” And We softened (belief in the reality) for him that which is sharp (iron-bullet like truth).
We gave Dawud great favour from Us: ´O mountains and birds! echo with him in his praise!´ And We made iron malleable for him:
Certainly We gave David a grace from Us: ‘O mountains and birds, chime in with him!’ And We made iron soft for him
Assuredly We graced David with a great favor from Us: "O mountains! Sing the praises of God with him, and likewise you birds!" And We also made iron supple for him
And certainly We bestowed Our (gracious) favours on David. (We said,) `O (you dwellers of the) mountains, obey him.' And (We assigned) the birds and the swift footed horses (their duty); and We made the iron soft and pliant for him
And We gave David bounty from Us: 'O you mountains, echo God's praises with him, and you birds!' And We softened for him iron
And We have certainly given David advantage from Us, (and We said:) “Mountains and birds, repeat (and echo) with him (glorifying Me).” And We made the iron soft for him,
[As to the Jews who are not behaving to the Lord’s satisfaction, remind them that] I (God) showered David [who conquered Jerusalem for the Jews and established the first God worshipping kingdom] with my blessing…
We bestowed this grace on David from Ourselves, “O mountains, sing back the praises of God with him. And birds, you do the same. And We made the iron soft for him
And surely, We bestowed upon David grace from Us: “O mountains, echo with him (My praises), and you birds (too).” And We softened iron for him.
And we did give David grace from us, 'O ye mountains! echo (God's praises) with him, and ye birds!' and we softened for him iron
And indeed We gave Dawud the utmost excellence from Us; “O the hills and birds, repent towards Allah along with him”; and We made iron soft for him
And We have indeed given a favor unto David from Us, “O Mountains! Resonate with him and O you the birds [as well]! And We have softened the iron for him.”
We heretofore bestowed on David excellence from Us: And We said, O mountains, sing alternate praises with him; and We obliged the birds also to join therein. And We softened the iron for him
And certainly We gave David grace from Us, saying, "O mountains! Echo his psalms of praise with him, and you birds also; and We made the iron pliant unto him
We gave David bounty from Us. 'O mountains, and birds, echo (the praise of Allah) with him. ' And We softened iron for him
Of old bestowed we on David a gift, our special boon: - "Ye mountains and ye birds answer his songs of praise." And we made the iron soft for him:
And surely, indeed We bestowed on Daud from Us — Grace. (We said): O mountains! Echo (the statements) along with him; and (We also advised) the birds (likewise). And We made the iron soft for him —
And, certainly, We gave David grace from Us. O mountains! Echo psalms of praise with him and the birds. And We softened iron for him,
We bestowed grace aforetime on David from Us. O mountains, sing praises with him! Also, you birds! We made iron pliable for him.
We bestowed Our blessings on David and commanded: "O mountains! Join him in singing My rhymes," and a similar command was given to the birds. We made iron soft for hi
We bestowed Our favour upon David. (We commanded): "O mountains, sing Allah´s praises with him"; (and so did We command) the birds. We softened the iron for him, (saying)
And certainly We gave David abundance from Us: O mountains, repeat praises with him, and the birds, and We made the iron pliant to him
And indeed We had given to Dawood grace from Us (ordering): O mountains! echo with him (Allah’s praise) and the birds (too), and We made the iron soft for him
And We certainly granted David favours from Us. "O mountains and the birds! Sing Allah's praises with him (David)." And We softened the iron for him
And indeed We bestowed on Dawud (David) a tremendous favour from Our presence (and ordained:) ‘O mountains, join him in chanting melodious tunes (of Our glory and praise).’ And (We gave the same command) to the birds as well (making them subservient). And We made iron soft for him
And We granted David blessings from Us: "O mountains, glorify with him, as well as the birds." And We softened the iron for him
And We granted David blessings from Us: "O mountains, echo with him, and the birds." And We softened the iron for him.
And We granted David blessings from Us: "O mountains, echo with him, and the birds." And We softened the iron for him.
And We had (E) given/brought David grace/favour , from Us: "You mountains , return with him, and the birds/bird." And We softened/flexed/smoothened for him the iron
AND [thus], indeed, did We grace David with Our favour: “O you mountains! Sing with him the praise of God! And [likewise] you birds!” And We softened all sharpness in him
And indeed We already brought Dawud (David) Grace from Us: "O you mountains, reiterate Allah's praises) with him, and you birds!" And We softened for him iron
And assuredly We gave David grace from Us, (saying): O ye hills and birds, echo his psalms of praise! And We made the iron supple unto him
We granted David a favor by commanding the mountains and birds to sing Our praise along with him and softened iron for hi
Surely We bestowed grace on Dawud from Us: .O mountains, pronounce with him Allah‘s purity repeatedly – and you too O birds!. And We made the iron soft for hi
Indeed, We endowed ‘David’ with abundance from Us, (saying): “O’ mountains, pray and sing hymns to Allâh, and you too, O’ birds!" We caused the iron to be pliable for him,
Indeed, We had awarded Da´ood precedence (a special gift) from Me. "Oh you Mountains, act in harmony with him!" (We said the same to) the birds. We made the steel malleable for him
And We certainly bestowed on David a grace from Us, (saying): “O’ mountains and you birds, sing hymns to Allâh”. And We caused the iron to be pliable for him,
We bestowed on Dawud of Our bounty all grace which was made to abound in him. "O you mountains", We said, "play the echo to his praises, and so will you O birds" and We softened for him the iron for making defensive armour
We gave Dawud Our favours: “Mountains and birds! Echo My praises with him”; and We made the iron soft to his touch.
Indeed, We granted David a ˹great˺ privilege from Us, ˹commanding:˺ “O mountains! Echo his hymns! And the birds as well.” We made iron mouldable for him,
And We gave Dawud (David) favours from Us: oh mountains, and oh birds, echo his worship; and We made the iron pliable for him.
On David We bestowed Our bounty. We said: ‘Mountains, and you birds, echo his songs of praise.‘ We made iron pliant to him, saying
We endowed David with blessings from us: "O mountains, submit with him, and you too, O birds." We softened the iron for him.
We gave David great favors from Us: "Mountains, repeat [Our] praises with him, and the birds [as well]." And We made iron pliable for him,
We gave David great favors from Us: "Mountains, repeat [Our] praises with him, and the birds [as well]." And We made iron pliable for him,
And We already gave David a bounty from Us: “O mountains, echo with him.” and the birds. And We softened the iron for him.
And certainly We gave David an excellence from Us, (saying:) O mountains! Sing you (the praise of Allah) along with him, and (you) the birds (too), and We softened the iron for him,
We graced David with Our favour. We said: “You mountains, sing with him God's praises! And likewise you birds!†We caused iron to become soft for him,
We bestowed upon David bounties from Us, and commanded thus, "O Tribes of the Mountains! Join him in establishing My Glory on earth." And so were commanded the fierce riders of the Taer Tribe. And We made the iron soft for him. (David mastered iron technology (21:79), (27:15-16))
And certainly We gave to Dawood excellence from Us: O mountains! sing praises with him, and the birds; and We made the iron pliant to him
And certainly, We bestowed grace upon David from US and said, `O ye mountains, celebrate the praises of ALLAH with him, and O birds, ye also.' And WE made the iron soft for him
And indeed We gave David bounty from Us: “O mountains! Echo God’s praises with him, likewise you birds!” And We made iron supple for him
And indeed, We have bestowed grace on Dawood (David) from Us, by saying: (And by ordering the mountains and birds) "O you Mountains! Glorify the Name of Allah with him! And you birds (also sing back with him)!" And We made the iron soft for him—
We bestowed upon David a grace from Us: “O mountains, sing praises with him, and you birds as well.” And We softened iron for him.
We bestowed upon David favor from Us: 'O mountains, and birds: echo with him.' And We softened iron for him
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And We certainly gave David from Us bounty. [We said], "O mountains, repeat [Our] praises with him, and the birds [as well]." And We made pliable for him iron
And surely, certainly We gave David grace from us, 'O mountains! Repeat praises with him, and the birds.' And We made iron pliable for him,
We bestowed Grace aforetime on David from ourselves: "O ye Mountains! Sing ye back the Praises of God with him! and ye birds (also)! And We made the iron soft for him;
We bestowed Grace aforetime on David from ourselves: "O ye Mountains! Sing ye back the Praises of Allah with him! and ye birds (also)! And We made the iron soft for him;
أَنِ ٱعۡمَلۡ سَـٰبِغَـٰتࣲ وَقَدِّرۡ فِی ٱلسَّرۡدِۖ وَٱعۡمَلُوا۟ صَـٰلِحًاۖ إِنِّی بِمَا تَعۡمَلُونَ بَصِیرࣱ ١١
saying, ‘Make coats of chain mail and measure the links well.’ ‘Do good, all of you, for I see everything you do.’
(saying) that: “You make perfect coats of mail armor and balance well (the rings) of chain armor, and you do righteous deeds. Truly, I am All-Seer of what you do.”
Saying: make thou complete coats of mail, and rightly dispose the links, and work ye, righteously; verily I am of that which Ye work a Beholder
"Make long coats of mail," (We said), "and fix their links, and do the right. I surely see whatsoever you do."
“Form an exquisite thought system to shield you, and fulfill the requisites of your faith! Indeed, I am Basir of what you do.”
´Make full-length coats of mail, measuring the links with care. And act rightly, all of you, for I see what you do.´
saying, ‘Make easy coats of mail, and keep the measure in arranging [the links], and act righteously. Indeed I see best what you do.’
(So that he was enabled to obey the command): "Make long coats-of-mail (to cover more of the body) and order with care the sequence (of actions in the process)". And (O family and followers of David,) do good, righteous deeds. Surely I see very well all that you do."
(We said to him,) `Make full length coats of mail (to cover the whole body) forging links of proper measure (for their smooth working).' (And We also said to him and his followers,) `Do righteous deeds. I am a keen Observer of what you do.
'Fashion wide coats of mail, and measure well the links. ' -- And do ye righteousness, for surely I see the things you do
(Telling him:) “Make loose and long coats of armor, and measure the links accurately, and do good. Indeed, I see whatever you do.”
I subdued the mountains and the birds to him so that they join him in worshipping Me. I also taught him how to build the weapons from Iron. O people of David [the Jews] please Me with good deeds and do not forget that I am watching whatever you are doing
Commanding, “Make coats of mail, balancing well the rings of chained armor, and work righteousness, and know that I see clearly all that you do.
“Makesg coats of armor and measure the links well, and dopl righteousness; indeed I am All-Seeing of what youpl do.”
Make thou coats of mail and adapt the rings thereof, and do right; verily, I at what ye do do look.
"Make large coats of armour and keep proper measure while making; and all of you perform good deeds; I am indeed seeing your deeds.”
Saying to him that, “Make ample panoply and measure well in your handicraft. And do righteous deeds. Truly I am All-seeing of all that you do.”
saying, make thereof complete coats of mail, and rightly dispose the small plates which compose the same: And work ye righteousness, O family of David; for I see that which ye do
Saying, "Make ample (coats of mail), and measure (balance well) the links, and do right; surely I am Seer of what you do
(saying): 'Make large coats of mail and measure their links well. Do good deeds, for surely I see the things you do.
"Make coats of mail, and arrange its plates; and work ye righteousness; for I behold your actions."
(telling him) that: ' Manufacture protective jackets of armour and correctly balance the joints (and links of the composing plates), and perform righteous deeds. Truly, I am All-Seer of what you do.
saying that: Work on full coats of mail and calculate the links. And do as one in accord with morality. Truly, I am Seeing of what you do.
Make coats of mail, carefully measuring the links, and work righteousness, for be sure that I see all that you do.
saying: "make coats of armor measuring out the links in mail and O people of David, do good deeds; surely I am watching over all of your actions."
"Fashion coats of mail and measure their links with care and act righteously. I am watching over whatever you do."
Saying: Make ample (coats of mail), and assign a time to the making of coats of mail and do ye good. Surely I am Seer of what you do
so as to make coats of mail, and measure the links therein, and do righteous work, I am certainly a Seer of what you do.
"Make armour (with the softened iron), and measure its links correctly. And do good deeds. I (Allah) do indeed see what you do."
(And We commanded:) ‘Make wide and full-length coats of mail and care for the measure while joining (their) links (i.e., rings). And, (O family of Dawud [David],) continue doing pious deeds. I am minutely watching the works that you do.
That you may make armour coats that fit perfectly, and work righteousness. For I am Seer of what you do
That you may make armor coats that fit perfectly, and work righteousness. For I am Seer of what you do.
That you may make armor, with perfect fittings. And work righteousness, for I am Seer of what you do.
That (E) make/do/work complete/long signs or hooks the attack helmets (shields) and predestine/evaluate/measure in the plentiful/(armour) and make/do correct/righteous deeds, that I am with what you make/do seeing/knowing
[and inspired him thus:] “Do good deeds lavishly, without stint, and give deep thought to their steady flow.” And [thus should you all, O believers,] do righteous deeds: for, verily, I see all that you do
(Saying), "Make (wide) coats of mail, and determine well the links." And do all of you righteousness, (for) surely I am Ever-Beholding whatever you do
Saying: Make thou long coats of mail and measure the links (thereof). And do ye right. Lo! I am Seer of what ye do
so that he could make coats of mail and properly measure their rings. We told him and his people to act righteously. We are Well-Aware of what you do
(saying to him,) .Make coats of armour, and maintain balance in combining rings, and do, all of you, righteous deeds. Surely I am watchful of what you do
(Commanding him): “Make armors and measure precisely their rings, and do righteousness, (all of you) . Indeed, I am All-Seer of what you do."
(We instructed him), "Make the coat of armor from the steel, and fix its links (solidly). Perform the righteous deeds! Indeed, I observe everything you do!"
(Commanding him): “Make full-length coats of mail and measure their rings precisely and with attention. And strive to do righteousness, (you and your household). Indeed, I am All-Seer of whatever you do".
We directed him, thus: "Make coats of arms", We said, "and use your skill and talent in the construction of the chain- work and in the overlapping of the plates to be fastened upon the ground-work". And We said to him and his family: "Do good and imprint your deeds and thoughts with wisdom and piety, I am Bassirun of all that you do"
We told him: “Make coats of armour, and be precise with the links of chainmail, and do good. I see what you are doing.”
instructing: “Make full-length armour, ˹perfectly˺ balancing the links. And work righteousness ˹O family of David!˺. Indeed, I am All-Seeing of what you do.”
So that you make (protective) garments and design them well; and do good work, for I see what you do.
Make coats of mail and measure their links with care. Do what is right: I am watching all your actions.‘
"You may make shields that fit perfectly, and work righteousness. Whatever you do, I am Seer thereof."
[instructing him to], "Make full coats of mail, measuring the links carefully. Do good all of you. I am aware of everything you do."
[instructing him to], "Make full coats of mail, measuring the links carefully. Do good, all of you. I am aware of everything you do."
““That you should work long coats of mail, and measure the ring links of chest armor; and work righteous. Surely, I am with what you work, Seeing.”
(Saying unto David): Make wide coat of mail, and measure well the links, and do righteousness, verily I see what you do .
saying: “Make coats of mail and measure their links with care. Do good, all of you. I certainly see all that you do.â€
(And We said to him), "Set up means for making coats of armor, and design a strong defense (with infantry and cavalry) linked in command. And (O People of David) you all shall use this power to serve humanity. Verily, whatever you do, I am Seer thereof."
Saying: Make ample (coats of mail), and assign a time to the making of coats of mail and do good; surely I am Seeing what you do
And WE said, `Make thou full-length coats of mail, and make the rings of a proper measure. And act righteously, surely I see all that you do.
[saying], “Make coats of mail, and measure well the links thereof, and work righteousness. Truly I see whatsoever you do.
(By saying to him), "You make perfect coats of (metallic) rings and by balancing the rings of chain in the (defensive) clothing, and you work rightful deeds; For be sure, I am All Seeing (Baseer) of all that you do."
“Craft coats of armor, and balance the links well. And work righteousness. I am observant of what you do.”
'Make coats of armor, and measure the links well; and work righteousness. I am Observant of everything you do.'
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[Commanding him], "Make full coats of mail and calculate [precisely] the links, and work [all of you] righteousness. Indeed I, of what you do, am Seeing."
Saying, 'Make coats of mail and measure concerning the rings, and do right; indeed, I see what you do.'
(Commanding), "Make thou coats of mail, balancing well the rings of chain armour, and work ye righteousness; for be sure I see (clearly) all that ye do."
(Commanding), "Make thou coats of mail, balancing well the rings of chain armour, and work ye righteousness; for be sure I see (clearly) all that ye do."
وَلِسُلَیۡمَـٰنَ ٱلرِّیحَ غُدُوُّهَا شَهۡرࣱ وَرَوَاحُهَا شَهۡرࣱۖ وَأَسَلۡنَا لَهُۥ عَیۡنَ ٱلۡقِطۡرِۖ وَمِنَ ٱلۡجِنِّ مَن یَعۡمَلُ بَیۡنَ یَدَیۡهِ بِإِذۡنِ رَبِّهِۦۖ وَمَن یَزِغۡ مِنۡهُمۡ عَنۡ أَمۡرِنَا نُذِقۡهُ مِنۡ عَذَابِ ٱلسَّعِیرِ ١٢
And [We subjected] the wind for Solomon. Its outward journey took a month, and its return journey likewise. We made a fountain of molten brass flow for him, and some of the jinn worked under his control with his Lord’s permission. If one of them deviated from Our command, We let him taste the suffering of the blazing flame
And to Solomon (We subjected) the wind, its morning (sunrise to mid noon) was a month’s (journey), and its afternoon (midday to sunset) was a month’s (journey). And We caused a spring of (molten) brass to flow for him, the jinn worked in front of him by the permission of his Lord, and if any of them turned aside from Our Command; We caused him to taste the punishment of the blazing fire.
And Unto Sulaiman We subjected the wind, whereof the morning journeying was a month and the evening journeying a month. And We made a fount of brass to flow for him. And of the Jinn were some who worked before him by the Will Of his Lord. And whosoever of them swerved from Our command, him We shall cause to taste the torment of the Blaze
We (subjugated) the wind to Solomon. Its morning's journey took one month, and the evening's one month. We made a spring of molten brass to flow for him; and many jinns laboured for him by the will of his Lord. Anyone of them who turned from Our command was made to taste the torment of blazing fire
And to Solomon we subjected (that which moves like the) wind, whose morning course was a month and evening course a month! We caused a fount of copper to flow for him! And by the permissibility of his Rabb, some (the Ifrit type) of the jinni (invisible beings) worked before him. And whoever abandons Our command We will make him taste the suffering of a scorching fire. (If we consider this ‘fount of copper’ in light of the ‘molten copper’ Dhulqarnain uses to build the set against the Agog and Magog, it becomes obvious that this is not in reference to a physical-material situation in the general sense, but to something else altogether. Also taking into account the fact that both Dhulqarnain [one with double horns – or antennas perhaps?] and Solomon had providence over invisible beings, approaching this not as the iron element per se, but the use of the force in its elemental composition may allow us to gain different perspectives. I do not wish to delve into this any further.)
And We gave Sulayman power over the wind — a month´s journey in the morning and a month in the afternoon. And We made a fount of molten brass flow out for him. And some of the jinn worked in front of him by his Lord´s permission. And if a single one of them deviates at all from Our command, We let him taste the punishment of the Searing Blaze.
And for Solomon [We subjected] the wind: its morning course was a month’s journey and its evening course was a month’s journey. We made a fount of [molten] copper flow for him, and [We placed at his service] some of the jinn who would work for him by the permission of his Lord, and if any of them swerved from Our command, We would make him taste the punishment of the Blaze
And to Solomon We (subjugated) the wind: its morning course covered the distance of a month’s journey (at normal pace), and its evening course, a month’s journey. And We caused molten cupper to flow for him (like a fountain). Among the jinn were some who, by the leave of his Lord, worked under him. Whoever of them swerved away from Our command (by disobeying him), We would make him taste the punishment of a fiery blaze
And We made such winds serve Solomon the blowing of which in the forenoon (and thus help sailing of his ships) was equal to (a voyage of) a month (by the other ships); similarly its blowing in the afternoon was (also) equal to (a voyage of) a month (by them). And We made a spring of molten copper to flow for him. Also (given into his service were) some of the jinns (- wild and rebellious mountain tribes known as Amalaqites), who worked under him as trained craftsmen) by the command of his Lord. And (We also told them) whoever of them deviated from and disobeyed Our command (- that they should obey Solomon) We shall make him suffer the agony of burning
And to Solomon the wind; its morning course was a month's journey, and its evening course was a month's journey. And We made the Fount of Molten Brass to flow for him. And of the jinn, some worked before him by the leave of his Lord; and such of them as swerved away from Our commandment, We would let them taste the chastisement of the Blaze
And (We made) the wind (compliant) to Solomon, its morning journey a month and its evening journey a month. And We made a spring of melted copper flow for him, and some Jinn worked in front of him by his Lord’s permission, and any one of them who deviated from Our command, We made him taste punishment of the burning fire.
As to Solomon [David’s son], I blessed him with the ability to order the winds to travel [and carry the clouds and the rain water] such far distances which would take them a month to go and a month to return. I also provided him with a gushing oil well. I also subdued the Jinns (Extra-terrestrials) to offer him their know how; if any of them would rebel, he would have been punished
And to Solomon We made the wind obedient. Its early morning stride was a month’s journey, and its evening stride was a month’s journey, and We made a font of molten brass to flow for him, and there were jinn that worked in front of him, by the permission of his Lord, and if any of them deviated from our command, We made him taste the penalty of the blazing fire
And for Solomon (I subjected) the wind—its morning course (reaching a distance otherwise attained in) one month, and its evening course (reaching a distance otherwise attained in) one month. And We made a spring of molten brass flow for him, and there would be unseen beings working under him by the leave of his Lord. But whoever of them would swerve from Our command, We would make him taste of the punishment of the Blaze.
And to Solomon the wind; its morning journey was a month, and its evening journey was a month; and we made to flow for him a fountain of molten brass; and of the ginns some to work before him by the permission of his Lord; and whoso swerves amongst them from our bidding we will give him to taste the torment and the blaze
And We gave the wind in Sulaiman’s control – its morning journey equal to a month’s course and the evening journey equal to a month’s course; and We sprung a stream of molten copper for him; and from the jinns, who worked before him by the command of his Lord; and those among them who turned away from Our command - We shall make them taste the punishment of the blazing fire
And for Solomon [We subjected] the wind [for him] its morning [travel] is equal to a month’s and its evening [travel] is equal to a month’s and We caused a fount of molten brass to flow for him and among the Jinns are those who work before him by the leave of his Lord and whosoever among them swerves from Our commandment, we make him taste from the punishment of the blazing fire.
And We made the wind subject unto Solomon: It blew in the morning for a month, and in the evening for a month. And We made a fountain of molten brass to flow for him. And some of the genii were obliged to work in his presence, by the will of his Lord; and whoever of them turned aside from our command, We will cause him to taste the pain of hell fire
And We made the wind (subservient) unto Solomon, which made a month´s journey in the morning and a month´s journey in the evening, and We made a fountain of molten copper to flow out for him, and of the Jinn (foreigners or ingenious skilled w
To Solomon the morning course of the wind was a month's journey, and its evening course was also a month's journey. We caused copper to be (as a) molten spring for him. And the jinn, some served him by the permission of his Lord. But as for those amongst them that swerved away from Our Command, We shall let them taste the punishment of the Blaze (the Fire)
And unto Solomon did we subject the wind, which travelled in the morning a month's journey, and a month's journey in the evening. And we made a fountain of molten brass to flow for him. And of the Djinn were some who worked in his presence, by the will of his Lord; and such of them as swerved from our bidding will we cause to taste the torment of the flame
And for Sulaiman (We subdued) the wind; its morning (stride from sunrise till midnoon was) a month (in journey), and its afternoon (stride from the decline of the sun to sunset was) a month (in journey, i.e., , in a day-time Sulaiman used to cover two months’ travel). And We caused a fount of (molten) copper to flow for him. And (there were) from amongst jinns that would work between his two hands (i.e., before him or in his presence or under his command) under the permission of his Nourisher-Sustainer. And whosoever of them will show dereliction of duty against Our Command, We shall cause him to taste of the torment of the blazing Fire
And to Solomon We subjected the wind. The first part of the day was a month’s journey and the evening course was a month’s journey. We caused a spring of molten brass to flow for him. And We gave him of the jinn who work in advance of him with the permission of his Lord. Whoever of them swerved from Our command We caused him to experience the punishment of the blaze.
For Solomon, We gave [the speed of] wind. Its early morning was a month, and its evening was a month. We made a fount of molten metal to flow for him, and spirit-beings worked for him, by the will of his Lord. If any of them neglected Our command, We made him taste the penalty of the blazing fire.
And We made the winds subservient to Solomon, which made a month’s journey in the morning and a month’s journey in the evening; and We made a fountain of molten copper to flow for him; and subdued Jinns for him who worked in front of him by the leave of his Lord; and if any of them turned aside from Our command, We made Him taste the punishment of the blazing fire
And We subdued the wind to Solomon: its morning course was a month´s journey and its evening course was a month´s journey. We gave him a spring flowing with molten brass, and We subdued for him jinn who, by his Lord´s permission, worked before him. Such of them as swerved from Our commandment, We let them taste the chastisement of the Blazing Fire
And (We made) the wind (subservient) to Solomon; it made a month’s journey in the morning and a month’s journey in the evening; and We made a fountain of molten brass to flow for him. And of the jinn there were those who worked before him by the command of his Lord. And whoever turned aside from Our command from among them, We made him taste of the chastisement of burning
And (We made) the wind (to be under the control) of Sulaiman. Its morning (journey was equal to the journey of) a month and its evening (journey was equal to the journey of) a month and We made a fountain of copper to flow for him (probably in the form of a volcanic eruption) and from among the jinn (We gave him those) who worked before him by the order of his Fosterer, and whoever from among them deviated from Our command, We made him taste (something) from the punishment of blazing fire.
And for Solomon (We made) the wind (subservient). It sailed a distance of a month's journey in the morning and a month's journey in the evening. And We made a fountain of molten brass to flow for him. And of the jinn there were those who worked under him by his Lord's command. And whoever from among them failed to act upon Our command, We made him taste the punishment of burning
And to Sulayman ([Solomon] We made subservient) the wind whose morning course was a month’s journey and the evening course (too) was a month’s journey. And We caused a spring of molten copper to flow for him, and (made subservient to him) some jinn who worked in front of him by the command of his Lord. And (We had warned that) whoever of them turned away from Our command, We would make him taste the Blazing Fire of Hell
And for Solomon the wind was given, traveling one month coming and one month going, and We caused a spring of tar to flow for him. And from among the Jinn are those that worked for him by his Lord's leave; and any one of them who turns from Our commands, We shall cause him to taste the retribution of the Fire
And for Solomon the wind was given, traveling one month coming and one month going, and We caused a spring of tar to flow for him. And from among the Jinn are those that worked for him with the permission of his Lord; and any one of them who turns from Our commands, We shall cause him to taste the retribution of the Fire.
And for Solomon the wind was given, traveling one month coming and one month going, and We caused a spring of tar to flow for him. And from among the Jinn are those that worked for him with the permission of his Lord; and any one of them who turns from Our commands, We shall cause him to taste the retribution of the Fire.
And to Soliman the wind/breeze its going early (for a) month and its departure (passing) (for a month), and We made the molten copper/brass/iron well flow/dissolve/melt for him, and from the Jinns who works between his hands with his Lord's permission/pardon, and who deviates/turns away from them from Our order/command, We make him taste/experience from the blazing's/inflamed's (inferno's) torture
AND UNTO Solomon [We made subservient] the wind: its morning course [covered the distance of] a month’s journey, and its evening course, a month’s journey. And We caused a fountain of molten copper to flow at his behest; and [even] among the invisible beings there were some that had [been constrained] to labour for him by his Sustainer’s leave and whichever of them deviated from Our command, him would We let taste suffering through a blazing flame -
And to Sulayman (Solomon) (We subjected) the wind. Its (course) in the early morning was a month's (journey), and its (course) home in the late afternoon was a month's (journey). And we made the spring of molten brass to flow for him. And of the jinn there were (the ones) who worked before him (Literally: between his hands) by the permission of his Lord. And whoever of them swerved away from our Command, We would let him taste of the torment of the Blaze
And unto Solomon (We gave) the wind, whereof the morning course was a month's journey and the evening course a month's journey, and We caused the fount of copper to gush forth for him, and (We gave him) certain of the jinn who worked before him by permission of his Lord. And such of them as deviated from Our command, them We caused to taste the punishment of flaming Fire
(We made subservient to) Solomon the wind that travelled a month's journey in the morning and a month's journey in the evening. We made a stream of brass flow for him and some of the jinn worked for him by his Lord's command. We would make whichever of them (jinn) who turned away from Our command to suffer a burning torment
And for Sulaiman (We subjugated) the wind; its journey in the morning was (equal to the journey of) one month, and its journey in the afternoon was (equal to the journey) of another month. And We caused a stream of copper to flow for him. And there were some Jinns who worked before him with the leave of his Lord. Whoever of them would deviate from Our command, We would make him taste the punishment of the blazing fire
To ‘Solomon’, (We made) the wind (subservient). Its morning course was a month's journey, and in the evening was a month's journey. We made a stream of molten brass to flow for him. Of the jinn, some worked before him by the command of his Lord. Whoever of them turned aside from Our command-, We made him taste of the chastisement of the Blazing Fire.
And to Sulaiman (We granted control over) the wind. (Harnessing that control) he could cover the distance of a month´s journey during the run of the wind in just one morning; and come back during the course of the wind in the evening. We caused a stream of copper to gush forth for him. By the will of Allah, the jinn worked under his supervision. Whenever a jinn ignored the command and turned away from his job, We made that jinn taste the torment of the blazing fire
And to Solomon, (We made) the wind (subservient): Its morning course covered a distance of one month's journey, and its evening course one month's journey. We made a stream of molten brass to flow for him. Of the jinn, some worked before him by the command of his Lord. Whoever of them turned aside from Our command, We made him to taste of the chastisement of the Blazing Fire.
And to Solayman We made subservient the wind covering the distance, normally taking one month, in one morning stride forward and turning in one evening stride backward. We made a source of copper flow freely for him and of the Jinn those serving him by Allah's will, and he -of the Jinn- who defected or did not fulfill Allah's command came within the measure of Allah's wrath and We subjected him to the blazes
To Sulayman, We gave control of the wind, its outward and its return journey each covered the distance of a month; and We made a stream of molten brass to flow for him. By the authority of His Lord some jinn worked under his control, and if any one of them deviated from Our command, We punished them with the fiery Blaze.
And to Solomon ˹We subjected˺ the wind: its morning stride was a month’s journey and so was its evening stride. And We caused a stream of molten copper to flow for him, and ˹We subjected˺ some of the jinn to work under him by his Lord’s Will. And whoever of them deviated from Our command, We made them taste the torment of the blaze.
And to Sulayman (Solomon) (We subjected) the wind - it took a month to go and a month to return - and We let a spring of brass flow for him, and (subjected) of the Jinn who worked in front of him with the permission of his Lord, and any of them who defies Our command, We make him taste the punishment of the fire.
And to Solomon We subjected the wind, travelling a month‘s journey on a morning and a month‘s journey on an evening. We gave him a spring flowing with molten brass, and jinn who served him by leave of his Lord. Those of them who did not do Our bidding We shall chasten with the torment of the Conflagration
To Solomon we committed the wind at his disposal, traveling one month coming and one month going. And we caused a spring of oil to gush out for him. Also, the jinns worked for him, by his Lord's leave. Any one of them who disregarded our commands, we subjected him to a severe retribution.
And [We subjected] the wind to Solomon; its morning course [covered] a month's journey, and its evening course [covered] a month's journey. And We made a fountain of molten copper flow for him. And among the jinn were those who worked for him with his Lord's permission, and whoever among them deviated from Our command, We will make him taste of the punishment of the Blazing flame.
And [We subjected] the wind to Solomon; its morning course [covered] a month’s journey, and its evening course [covered] a month’s journey. And We made a fountain of molten copper flow for him. And among the jinn were those who worked for him with his Lord’s permission, and whoever among them deviated from Our command, We will make him taste of the punishment of the Blazing flame.
And to Solomon the wind, its outward morning journey is one month, and its return evening journey is one month. And We liquified the copper spring for him. And among the jinn who was working between his hands by the permission of his Lord. And whoever among them aberrated from Our command, We let him taste from the torment of blaze fire.
And for Solomon (We made subservient) the wind which travelled in the morning a month�s journey and a month�s journey in the evening. And We made a fountain of molten copper to flow out for him, and of the jinn, some worked before him by the leave of his Lord; and whoever of them turned away from Our command, We made him taste of the chastisement of the blazing Fire
To Solomon [We made subservient] the wind: its morning course [covered the distance of] a month's journey, and its evening course a month's journey. We caused a fountain of molten brass to flow for him, and some of the jinn worked under his control by permission of his Lord. Whoever of them deviated from Our command We shall make him taste suffering through a blazing flame.
And unto Solomon, We committed the wind at his disposal. (He mastered the science of sailing and his ships sailed much faster than the others). They sailed one month going and one month coming back. And We gave him abundance in mining of copper and minerals and subdued for him the Wild Tribes who worked for him by his Lord's leave. (Solomon established the Divine System such that) whoever turned aside from Our Command, We made him taste a severe punishment (21:82), (38:37)
And (We made) the wind (subservient) to Sulaiman, which made a month's journey in the morning and a month's journey in the evening, and We made a fountain of molten copper to flow out for him, and of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning
And to Solomon WE subjected the wind; its morning course was a month's journey and its evening course was a month's journey too. And WE caused a fount of molten copper to flow for him. And of the jinn were some who worked under him by the command of his Lord. And WE said that whoever of them turned away from Our command, WE would make him taste the punishment of the burning fire
And unto Solomon the wind, whose morning course was a month and whose evening course was a month. And We caused a fount of molten copper to flow for him. And of the jinn some worked before him by the leave of his Lord—and those of them that deviated from Our Command, We would cause them to taste the punishment of the Blaze
And (We made) the Wind (obedient) to Sulaiman (Solomon): Its early morning (flow) was a months (journey), and its evening (flow) was a months (journey); And We made a (large) container (made) from molten brass to flow (like water) for him; And by the leave of their Lord, there were jinns' that worked in front of him, and if anyone of them turned away from Our command, We made him taste the penalty of the blazing Fire
For Solomon, the wind, its outward journey was one month, and its return journey was one month. We made a spring of tar flow for him. Among the jinn were those who worked for him by his Lord’s permission. Whoever deviated from Our command among them, We made him taste of the punishment of the Blaze.
And for Solomon the wind—its outward journey was one month, and its return journey was one month. And We made a spring of tar flow for him. And there were sprites that worked under him, by the leave of his Lord. But whoever of them swerved from Our command, We make him taste of the punishment of the Inferno
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And to Solomon [We subjected] the wind - its morning [journey was that of] a month - and its afternoon [journey was that of] a month, and We made flow for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command - We will make him taste of the punishment of the Blaze
And to Solomon the wind; its morning is a month, and its evening is a month; and We made the spring of molten brass flow for him; and among the jinn is he who works before him with the permission of his Lord, and he who deviates from Our command among them, We make him taste the punishment of the blaze;
And to Solomon (We made) the Wind (obedient): Its early morning (stride) was a month's (journey), and its evening (stride) was a month's (journey); and We made a Font of molten brass to flow for him; and there were Jinns that worked in front o f him, by the leave of his Lord, and if any of them turned aside from our command, We made him taste of the Penalty of the Blazing Fire
And to Solomon (We made) the Wind (obedient): Its early morning (stride) was a month's (journey), and its evening (stride) was a month's (journey); and We made a Font of molten brass to flow for him; and there were Jinns that worked in front of him, by the leave of his Lord, and if any of them turned aside from our command, We made him taste of the Penalty of the Blazing Fire
یَعۡمَلُونَ لَهُۥ مَا یَشَاۤءُ مِن مَّحَـٰرِیبَ وَتَمَـٰثِیلَ وَجِفَانࣲ كَٱلۡجَوَابِ وَقُدُورࣲ رَّاسِیَـٰتٍۚ ٱعۡمَلُوۤا۟ ءَالَ دَاوُۥدَ شُكۡرࣰاۚ وَقَلِیلࣱ مِّنۡ عِبَادِیَ ٱلشَّكُورُ ١٣
They made him whatever he wanted- palaces, statues, basins as large as water troughs, fixed cauldrons. We said, ‘Work thankfully, family of David, for few of my servants are truly thankful.’
They worked for him what he desired of making high rooms, images, basins as large as reservoirs, and cooking fixed (in their places) vat. (We said): “O family of David! You work with thanks!” But few of My devotees are grateful.
They worked for him whatsoever he pleased, of lofty halls and statues and basins like cisterns and cauldrons Standing firm. Work ye, house of Da'ud! with thanksgiving; few of My bondmen are thankful
They made for him whatever he wished, synagogues and statues, dishes large as water-troughs, and cauldrons firmly fixed (on ovens; and We said): "O House of David, act, and give thanks." But few among My creatures are thankful
They made for him (Solomon) whatever he desired: temples, statues, pools like reservoirs and stationary vessels... “Work for gratitude (true gratitude is the result of evaluation), O generation of David! So few of My servants are grateful (able to evaluate).”
They made for him anything he wished: high arches and statues, huge dishes like cisterns, great built-in cooking vats. ´Work, family of Dawud, in thankfulness!´ But very few of My slaves are thankful.
They built for him as many temples as he wished, and figures, basins like cisterns, and caldrons fixed [in the ground]. ‘O House of David, observe thanksgiving, and few of My servants are grateful.’
They made for him whatever he wished – sanctuaries, and figures (of inanimate objects), and carvings, as well as basins like ponds and boilers built into the ground. "Work, O family of David, in thankfulness to Me!" Few are the truly thankful among My servants
Those (jinns -handy craftsmen) made for him (- Solomon) whatever he desired, places for worship and plans and basins (as large) as the tanks and large and heavy cooking pots well-set (on their trivets due to their large size). (And We said,) `Act gratefully, O people of David.' Yet few are My people who are (really) grateful
fashioning for him whatsoever he would -- places of worship, statues, porringers like water-troughs, and anchored cooking-pots. 'Labour, O House of David, in thankfulness; for few indeed are those that are thankful among My servants.
They worked for him (to make) whatever he wanted, from temples and statues and large bowls like reservoirs and fixed cooking pots. (We said to) David’s family: “Do (good deeds) to be thankful, and a few of My servants are thankful.”
The Extra-terrestrials would build for him anything he wanted: buildings with statues and paintings, deep pools, heavy cooking instruments, etc. O’ people of David (the Jews) be grateful [for what God endowed your culture with], in fact only a few of My servants are grateful
They worked for him, as he desired, making arches, images, basins as large as reservoirs, and cooking cauldrons fixed in their places, “Work, sons of David, with thanks,” but few of My servants are appreciative
They would make for him whatever he wished of sanctuaries, and statues, and bowls like pools, and heavy cauldrons. “O David's folk, work in thankfulness.” But few of My servants are constantly thankful.
and they made for him what he pleased of chambers, and images, and dishes like troughs, and firm pots;- work, O ye family of David! thankfully; few is it of my servants who are thankful
They made for him whatever he wished - synagogues and statues, basins like ponds, and large pots built into the ground; “Be thankful, O the people of Dawud!” And few among My bondmen are grateful
They made for him whatever he pleases from sanctuaries and statues and basins like reservoirs and cauldrons anchored in their spot. O family of David! Work out of gratitude and few are those who are grateful from among My slaves.
They made for him whatever he pleased, of palaces, and statues, and large dishes like fishponds, and cauldrons standing firm on their trevets; and We said, work righteousness, O family of David, with thanksgiving; for few of my servants are thankful
They made for him what he pleased of temples and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place; give thanks, O family of David! Few of My servants are grateful
They made for him whatever he wanted, arches, statues, bowls as basins, and fixed cauldrons. (We said:) 'Give thanks, House of David and work. ' Yet only a few of My worshipers are thankful
They made for him whatever he pleased, of lofty halls, and images, and dishes large as tanks for watering camels, and cooking pots that stood firmly. "Work," said we, "O family of David with thanksgiving:" But few of my servants are the thankful
They produce for him what he desires out of fortified places for defence in war, and camouflages (to contain the enemy), and huge moveable storage tanks like (the size of natural) reservoirs (of water and oil), and built to measure storage-devices firmly fixed and anchored (on the surface of the dry earth, or on the ground under water). (Continue to) act, (O) followers of Daud, gratefully. But, very few of Ibad (human subjects) are truly grateful
They worked for him whatever of sanctuaries he wills—images and basin-like cisterns like water-troughs and cooking pots—ones firmly fixed. People of David! Act with thankfulness. But few of My servants are grateful.
They worked for him as he desired –arches, [artistic] images, basins as large as reservoirs, and cauldrons built in place. Work, O Family of David, with gratitude! But few of my servants are grateful.
They worked for him as he desired: making arches, images, basins as large as reservoirs and built-in cooking cauldrons. We said: "O Family of David! Work gratefully." Only a few of My devotees are truly grateful
They made for him whatever he would desire: stately buildings, images, basins like water-troughs and huge, built-in-cauldrons: "Work, O house of David, in thankfulness (to your Lord). Few of My servants are truly thankful."
They made for him what he pleased, of synagogues and images, and bowls (large) as watering-troughs and fixed cooking-pots. Give thanks, O people of David! And very few of My servants are grateful
They made for him what he willed, of the fortresses and images and bowls like reservoirs and fixed cooking pots. Work! family of Dawood, being grateful and few of My servants are grateful.
They made for him what he pleased — of prayer halls and statues, and bowls like water reservoirs and fixed cooking-pots. "Do your work thankfully, O people of David!" And few among My human subjects are grateful
They (the jinn) used to make for him whatever he desired of lofty and strong fortresses and statues and basins large as reservoirs looking like huge cauldrons fixed in their places. O family of Dawud (David)! Keep giving thanks (to Allah). And very few of My servants have been grateful
They made for him what he desired of enclosures, and statues, and pools of deep reservoirs, and heavy pots. "O family of David, work to show thanks." Only a few of My servants are appreciative
They made for him what he desired of enclosures, and images and pools of deep reservoirs, and heavy pots. "O family of David, work to give thanks." Only a few of My servants are thankful.
They made for him what he desired of enclosures, and images and pools of deep reservoirs, and heavy pots. "O family of David, work to give thanks." Only a few of My servants are thankful.
They make/do for him what he wills/wants from the centers of the assemblies/sanctuaries and images/statues/pictures, and eye lids/fragments/pieces/small wells as the trough/tub , and pots anchors/firm (heavy) fixtures , David's family do/work/make thanking/gratefulness, and little/few from My worshippers/slaves (is) the thankful/grateful (E)
they made for him whatever he wished of sanctuaries, and statues, and basins as [large as] great watering - troughs, and cauldrons firmly anchored. [And We said:] “Labour, O David’s people, in gratitude [towards Me] and [remember that] few are the truly grateful [even] among My servants!”
Making (Literally: between) for him whatever he decided: chambers and statues, and bowls like water-troughs, and anchored cauldrons. "Do (righteousness), House of Dawud, in thankfulness; and few of My bondmen are constantly thankful."
They made for him what he willed: synagogues and statues, basins like wells and boilers built into the ground. Give thanks, O House of David! Few of My bondmen are thankful
They would make for him anything that he wanted like fortresses, statues, large basins like reservoirs, and huge immovable cooking pots. It was said, "Family of David, worship and act gratefully. Only few of my servants are grateful."
They used to make for him whatever he wished of castles, images, basins as (large as) tanks, and big cookware fixed (in their places). .Do good, O family of Dawud, in thankfulness. Very few from My slaves are thankful
They made for him whatever he willed, of synagogues and statues, bowls like reservoirs and fixed cooking-pots. (We Said): “Give, O’ family of ‘David’, with thanks.” Nevertheless, very few of My servants are grateful.
The jinn worked for him and did whatever he wanted them to do. They built towering buildings (to house homeless people), carved images and icons (on the buildings), constructed large basins as reservoirs (to store water), and built huge immovable cooking pots (to feed people). Offer thanks, oh you the descendants of Da´ood! Very few of My servants express gratitude
They made for him whatever he wished: Synagogues, statues, bowls like reservoirs and fixed cooking-pots. (And We Said): ‘Work, O', House of David, (faithfully) and show gratitude (to to Allâh)”. Yet very few of My servants are grateful.
They -the Jinn- were assigned to work for him and do as they were told and produce, build and construct for him what he willed of sanctuaries and places of worship in the form of curved structures of firm material; some bearing weight and others merely ornamental. Also to make for him images and statue and all kinds of pots and vessels of rounded form, broad and deep serving various purposes, some being large enough to be reservoirs and others as fixed huge copper vessels. And We said: "Work righteousness O you the sons of Dawud and let your deeds reflect gratitude and gratefulness to Me". But it is only a few of My servants who do this and impel themselves to the feeling of gratitude and gratefulness
They worked for Sulayman, building whatever he wanted: lofty chambers, statues, basins as big as water tanks, and huge fixed cauldrons. We said: “Work, children of Dawud, be thankful. Not many of My servants are thankful.”
They made for him whatever he desired of sanctuaries, statues, basins as large as reservoirs, and cooking pots fixed ˹into the ground˺. ˹We ordered:˺ “Work gratefully, O family of David!” ˹Only˺ a few of My servants are ˹truly˺ grateful.
They make for him whatever he wants of elevated structures, statues, large watering basins and permanent cooking vessels: be grateful, oh family of Dawud (David), and few of My servants are grateful.
They made for him whatever he pleased: shrines and statues, basins as large as watering-troughs, and built-in cauldrons. We said: ‘Give thanks, House of David.‘ Yet few of My servants are truly thankful
They made for him anything he wanted - niches, statues, deep pools, and heavy cooking pots. O family of David, work (righteousness) to show your appreciation. Only a few of My servants are appreciative.
They made him whatever he wanted: high arches and statues, bowls like reservoirs, and firmly anchored kettles. [We said], "Work in gratitude, family of David, for few of My worshipers are grateful."
They made him whatever he wanted: high arches and statues, bowls like reservoirs, and firmly anchored kettles. [We said], "Work in gratitude, the family of David, for few of My worshipers are grateful.”
They work for him whatever he willed: from prayer’s niches, statues, food bowls like reservoirs, and pots fixed (to ground). “O David’s folks, work for thanking,” and a few among My slaves are thankful.
They made for him whatever he wished of places of worship and mages and basins (large) like water-troughs and (cooking) cauldrons fixed, Exercise thanks, O family of David! But few of My servants are grateful!
They made for him whatever he pleased: shrines and statues, basins as large as watering troughs, and firmly anchored cauldrons. We said: 'Work thankfully, family of David, for few of My servants are truly thankful.'
They worked for him as he desired, making forts, sculptures and images, pools, and boilers well-dug into the ground. We said, "Labor O Children of David, in gratitude for what you have been given. Few of My servants are truly grateful in practice."
They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place; give thanks, O family of Dawood! and very few of My servants are grateful
They made for him what he desired - places of worship and statues, and basins like reservoirs, and large cooking vessels fixed in their places. And WE said, act gratefully, O House of David, but few of MY servants are grateful
making for him whatsoever he willed: places of worship, statues, basins like reservoirs, and cauldrons firmly anchored. “Work, O family of David, in thankfulness, though few of My servants are thankful.
They (the jinns') worked for him as he wished (making) arches, images, basins (to hold liquids) as large as ponds (of water) and (large cooking vats or) kettles held (firmly in places): "Family of Dawood (David), you work with thanks! But only a few of My servants are thankful!"
They made for him whatever he pleased—sanctuaries, statues, bowls like reservoirs, and cooking-pots firmly fixed. “Work gratefully, O house of David.” But few of My servants are grateful.
They made for him whatever he wished: sanctuaries, statues, bowls like pools, and heavy cauldrons. 'O House of David, work with appreciation,' but a few of My servants are appreciative
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They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles. [We said], "Work, O family of David, in gratitude." And few of My servants are grateful
They make for him what he wills of chambers and images, and dishes like basins and firm cooking pots. Work, O family of David! Thankfully; and few is the thankful one among My servants.
They worked for him as he desired, (making) arches, images, basons as large as reservoirs, and (cooking) cauldrons fixed (in their places): "Work ye, sons of David, with thanks! but few of My servants are grateful!"
They worked for him as he desired, (making) arches, images, basons as large as reservoirs, and (cooking) cauldrons fixed (in their places): "Work ye, sons of David, with thanks! but few of My servants are grateful!"
فَلَمَّا قَضَیۡنَا عَلَیۡهِ ٱلۡمَوۡتَ مَا دَلَّهُمۡ عَلَىٰ مَوۡتِهِۦۤ إِلَّا دَاۤبَّةُ ٱلۡأَرۡضِ تَأۡكُلُ مِنسَأَتَهُۥۖ فَلَمَّا خَرَّ تَبَیَّنَتِ ٱلۡجِنُّ أَن لَّوۡ كَانُوا۟ یَعۡلَمُونَ ٱلۡغَیۡبَ مَا لَبِثُوا۟ فِی ٱلۡعَذَابِ ٱلۡمُهِینِ ١٤
Then, when We decreed Solomon’s death, nothing showed the jinn he was dead, but a creature of the earth eating at his stick: when he fell down they realized- if they had known what was hidden they would not have continued their demeaning labour
When We decreed death for him (Solomon was leaning on his stick), no one informed the jinns of his death until a little termite of the earth chew away his stick and he fell down. The jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating punishment (of their task).
Then when We decreed death for him, naught discovered his death to them' save a moving creature of the earth which gnawed away his staff. Then when he fell, the Jinn clearly perceived that, if they had known the unseen they would not have tarried in the ignominious torment
When We ordained (Solomon's) death, none but the weevil, that was eating away his staff (on which he rested), pointed out to them that he was dead. When he fell down (dead) the jinns realised that if they had knowledge of the Unknown they would never have suffered demeaning labour
When We commanded (the tasting of) death for him (Solomon), none made evident this truth to them (the jinni) other than the worm that ate away at his staff! When finally his staff (decomposed) and he fell down, the (Ifrit type) jinni realized (he had died)... But if they knew that which is unknown to them surely they would not have remained in such humiliating suffering.
Then when We decreed that he should die, nothing divulged his death to them except the worm which ate his staff; so that when he fell down it was made clear to the jinn that if they had truly had knowledge of the Unseen they need not have stayed there suffering humiliating punishment.
And when We decreed death for him, nothing apprised them of his death except a worm which gnawed away at his staff. And when he fell down the jinn realized that had they known the Unseen, they would not have remained in a humiliating torment
Then, when We executed Our decree for his death, nothing showed them (the jinn who had been laboring at the tasks he assigned to them) that he was dead, except that a termite had been gnawing away his staff (until it broke). Then when he fell to the ground, it became clear to the jinn that if they had known the Unseen, they would not have continued in the tormenting toil that humiliated them
And when We ordained death for him (- Solomon) the people only came to know of his death through a (worthless) creature of earth (- Solomon's son) that was eating away his (father's) staff (- ruling power and glory). So when it fell down the jinn realized then plainly that had they known the secret (of the hollowness of the kingdom) they would have never remained in (a state of) humiliating torment
And when We decreed that he should die, naught indicated to them that he was dead but the Beast of the Earth devouring his staff; and when he fell down, the jinn saw clearly that, had they only known the Unseen, they would not have continued in the humbling chastisement
So, when We ordered death for him, nothing pointed out his death to them except a creature of the earth (a termite) eating his staff. But when he fell down, it became clear to the Jinn that if they had known the unseen, they would not have remained in the humiliating punishment.
Solomon died standing upright supported by his staff. It took a long time for a small worm to eat his staff and let him fall down. If the Jinns had any knowledge of unseen, they would not have continued to work as a slave for a dead master [the Extraterrestrials’ knowledge, therefore is limited and are not undefeatable, something to be remembered in the future]
Then when We decreed Solomon’s death, nothing showed them his death except a little worm of the earth that kept slowly gnawing away at his staff. So when he fell over, the jinn saw plainly that if they had known the unknown, they would not have stayed in the crushing penalty of their task
Then, when We decreed death for him, nothing indicated his death to them except the woodworm eating his staff. Then, when he fell down, it became clear to the unseen beings that, had they known what was hidden, they would not have remained in the demeaning punishment.
And when we decreed for him death, naught guided them to his death save a reptile of the earth that ate his staff; and when he fell down it was made manifest to the ginns that, had they but known the unseen, they need not have tarried in the shameful torment
So when We sent the command of death towards him, no one revealed his death to the jinns except the termite of the earth which ate his staff; and when he came to the ground, the truth about the jinns was exposed - if they had known the hidden, they would not have remained in the disgraceful toil
But when We decreed the death on him, nothing showed them his death except a creature of the earth eating his staff. So when he fell, then it became clear to the Jinns that if they had the knowledge of the unseen, they would have not remained in the most humiliating punishment.
And when We had decreed that Solomon should die, nothing discovered his death unto them, except the creeping thing of the earth, which gnawed his staff. And when his body fell down, the genii plainly perceived that if they had known that which is secret, they had not continued in a vile punishment
But when We decreed death for him, naught showed them his death but a creature of the earth that ate away his staff; and when he fell down, the Jinn came to know plainly that if they had known the unseen, they would not have continued in abasing toil
And when We decreed (Solomon's) death, they had no indication that he was dead until (they saw a termite), a crawler of the earth eating away his staff.And when he fell down, the jinn realized that had they known the unseen, they would not have continued in their humiliating punishment
And when we decreed the death of Solomon, nothing shewed them that he was dead but a reptile of the earth that gnawed the staff which supported his corpse. And when it fell, the Djinn perceived that if they had known the things unseen, they had not continued in this shameful affliction
So when We decreed death on him, did not inform them (i.e., to the jinns) about his (i.e., Sulaiman’s) death except a worm of the earth that nibbles his rostrum. So, as it fell down, the jinns plainly realised that if they had been knowing the unseen they would not have stayed in the degrading penalty
Then, when We decreed death for Solomon, nothing pointed out his death to the jinn, but a moving creature of the earth that consumes his scepter. So when he fell down, it became clear to the jinn that if they had been knowing the unseen, they would not have lingered in expectation in the despised punishment.
When we decreed death [for Solomon], they could not perceive his death except for a little worm of the earth. It kept gnawing at his staff until he fell. The spirit-beings plainly realized that, if they had known the unseen, they would not have continued at their demeaning task.
When We decreed Solomon’s death he was leaning on his staff. The Jinns did not know that he was dead until the termite ate away his staff and he fell down. Thus it became clear to the Jinns that if they had known the unseen, they would not have continued in the humiliating punishment of their task
When We executed Our decree of death on Solomon, nothing indicated to the jinn that he was dead except a worm eating away his staff. So when Solomon fell down, the jinn realised that had they known what lies in the realm beyond perception, they would not have continued to be in this humiliating chastisement
But when We decreed death for him, naught showed them his death but a creature of the earth that are away his staff. So when it fell down, the jinn saw clearly that, if they had known the unseen, they would not have tarried in humiliating torment
Then when We decreed death for him, nothing indicated his death to them except a moving creature of the earth which ate away his staff, so when he fell down it was made clear to the jinn, that, had they known the unseen they would not have been remained in the disgraceful punishment (even after his death).
And when We decreed death on him (Solomon), nothing made them aware of his death but a creature of the earth that ate away the stick he was leaning on. So when he fell down, it made the jinn aware that, if they had knowledge of the unseen, they would not have continued to suffer in humiliation
And when We decreed Sulayman’s (Solomon’s) death, nothing made them (the jinn) aware of his death except a termite of the earth which kept eating his staff. Then, when his body came to the ground, it became known to the jinn that if they had known the unseen, they would not have been in that humiliating torment
Then, when We decreed death for him, nothing informed them of his death until a worm kept eating from his staff, so when he fell down, the Jinn realised that if they had known the unseen, they would not have remained in the humiliating retribution
Then, when We decreed death for him, nothing informed them of his death until a worm kept eating from his staff, so when he fell down, the Jinn realized that if they had known the unseen, they would not have remained in the humiliating retribution.
Then, when We decreed death for him, nothing informed them of his death until an earth worm kept eating from his staff, so when he fell down, the Jinn realized that if they had known the unseen, they would not have remained in the humiliating retribution.
So when We ordered/accomplished on him the death/lifelessness, nothing guided/lead them on (to) his death/lifelessness except the land's/Earth's walker/creeper/crawler , eating his shepherd's staff/stick, so when he fell down the Jinns clarified/explained (to themselves) that (E) if they were knowing the absent/covered , they would not have stayed/remained/waited in the torture the disgracing/degrading
Yet [even Solomon had to die; but] when We decreed that he should die, nothing showed them that he was dead except an earthworm that gnawed away his staff. And when he fell to the ground, those invisible beings [subservient to him] saw clearly that, had they but understood the reality which was beyond the reach of their perception, they would not have continued [to toil] in the shameful suffering [of servitude]
So, as soon as We decreed death for him, in no way did anything indicate to them his death except the beast of the earth eating his rod. Then, as soon as he collapsed, the jinn evidently (saw) that; if they had known the Unseen, in no way would they have lingered in the degrading torment
And when We decreed death for him, nothing showed his death to them save a creeping creature of the earth which gnawed away his staff. And when he fell the jinn saw clearly how, if they had known the Unseen, they would not have continued in despised toil
When We decreed that Solomon should die, no one knew of his death except for a creeping creature of the earth who ate-up his staff. When he fell down, the jinn realized that if they had known about the unseen, they would not have remained in such a humiliating torment for so long
So, when We decided (that) death (should come) upon him, nothing gave them any indication of his death, except a creature of the earth that had eaten up his sceptre. So, when he fell down, the Jinns came to know that if they had the knowledge of the Unseen, they would not have stayed (so long) in the humiliating punishment
Then when We decreed death for him (‘Solomon’), nothing inform the jinn of his death except for a tiny worm of the earth that was (gradually) gnawing away at his staff. Consequently, when he fell down, it became obvious to them: if they had known the unseen, they would not have stayed in such a humiliating torment.
When We sent death upon Sulaiman, nothing could tell the jinn about his demise except the little termites gnawing away at his staff (which supported his corpse). Finally, when (the staff crumbled, and) his body fell down, the jinn came to know that they had no knowledge of the future. Else, they would not have stayed in that humiliating torment
Then, when We decreed death for Solomon, nothing informed the jinn of his death except for a tiny worm of the earth that was (gradually) gnawing away at his staff. Consequently, when he fell down, it became obvious to them: Had they known the (secrets of) unseen, they would not have stayed in such a humiliating torment.
And when We decreed Solayman's death, nothing drew the Jinn's attention to his death but a little earthly creature gnawing the base of his staff on which he leaned that he fell. There and then did the Jinn realize that had they known the hidden and the unknown and realized the unseen they would not have remained in the slavish disposition scourged with humility and torture
When We decreed Sulayman’s death, the only way they knew he was dead was when the woodworm ate his staff and he tumbled to the ground. The jinn then realised that if they had knowledge of the unseen, they would never have continued with their demeaning, punishing tasks
When We decreed Solomon’s death, nothing indicated to the ˹subjected˺ jinn that he was dead except the termites eating away his staff. So when he collapsed, the jinn realized that if they had ˹really˺ known the unseen, they would not have remained in ˹such˺ humiliating servitude.
Then when We decreed death for him, only the earth worms who ate his staff pointed them to his death, so when it fell apart, it became clear to the Jinn that if they had known the unseen, they would not have remained in the humiliating punishment.
And when We had decreed his death, they did not know that he was dead until they saw a worm eating away his staff. And when his corpse fell down, the jinn realized that had they had knowledge of the unknown, they would not have remained in shameful torment
When the appointed time for his death came, they had no clue that he had died. Not until one of the animals tried to eat his staff, and he fell down, did the jinns realized that he was dead. They thus realized that if they really knew the unseen, they would have stopped working so hard as soon as he died.
And when We decreed Solomon's death, nothing indicated his death to the jinn except an earthworm eating his staff, but, when he fell down, it became clear to the jinn that, had they known the reality which was beyond their knowledge, they would not have remained in humiliating punishment.
And when We decreed Solomon’s death, nothing indicated his death to the jinn except an Earthworm eating his staff, but, when he fell, it became clear to the jinn that, had they known the reality which was beyond their knowledge, they would not have remained in humiliating punishment.
So, when We decreed death upon him, nothing ushered them upon his death except an earth’s moving creature (Termites) eating his thick staff. So, when he fell down, it demonstrated to the jinn that, if they were knowing the unseen, they would not have tarried in the humiliating torment.
Then when We decreed death for him (Solomon) naught showed them his death except a creature of the earth devouring his staff; and when he fell down, the jinn came to know that, had they known the Unseen, they would not have tarried in abasing torment.
When We decreed his death, nothing showed them that he was dead except an earthworm that gnawed away at his staff. And when he fell to the ground, the jinn saw clearly that, had they understood the reality which was beyond [their] perception, they would not have remained in humiliating servitude. ( 14
When We decreed death for him (Solomon), nothing showed his death to the Wild Tribes until a creature of the earth ate away the strength he had mustered. When the power base fell, the Wild Tribes rebelled regretting that they should have done it sooner only if they knew the new unjust King. (The 'creature of the earth' was the highly incompetent son Rehoboam, and successor of Solomon 38:34. Historically, ten of the Israelite Tribes also broke away from the Kingdom at that point)
But when We decreed death for him, naught showed them his death but a creature of the earth that ate away his staff; and when it fell down, the jinn came to know plainly that if they had known the unseen, they would not have tarried in abasing torment
And when WE decreed his (Solomon's) death, nothing indicated to them that he was dead save a worm of the earth that ate away his staff. So when it fell down, the jinn plainly realized that if they had known the unseen, they would not have remained in a state of degrading torment
And when We decreed death for him, naught showed his death to them save a creeping creature of the earth eating his staff. And when he fell down, the jinn saw clearly that, had they known the Unseen, they would not have tarried in humiliating punishment
Then when We ordered the death (for Sulaiman) nothing showed them (the jinns') his death except a little worm from the earth, which (slowly) kept biting away at his stick (staff): So when he (Sulaiman) fell down, the jinns' clearly saw that, if they had known the unseen, they would not have been in the humiliating penalty (of their work for him)
When We decreed his death, nothing showed them his death except an earthworm consuming his staff. When he fell, the jinn perceived that if they had known the unseen, they wouldn’t have remained in the shameful torment.
Then, when We decreed death for him, nothing indicated his death to them except an earthworm eating at his staff. Then, when he fell down, it became clear to the sprites that, had they known the unseen, they would not have remained in the demeaning torment
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And when We decreed for Solomon death, nothing indicated to the jinn his death except a creature of the earth eating his staff. But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment
And when We decreed death on him, his death was not shown to them except a creature of the earth eating his staff; and when he fell down, it became clear to the jinn that if they know the unseen, they would not have tarried in the shameful punishment.
Then, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the Jinns saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task)
Then, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the Jinns saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task)
لَقَدۡ كَانَ لِسَبَإࣲ فِی مَسۡكَنِهِمۡ ءَایَةࣱۖ جَنَّتَانِ عَن یَمِینࣲ وَشِمَالࣲۖ كُلُوا۟ مِن رِّزۡقِ رَبِّكُمۡ وَٱشۡكُرُوا۟ لَهُۥۚ بَلۡدَةࣱ طَیِّبَةࣱ وَرَبٌّ غَفُورࣱ ١٥
There was a sign for the people of Sheba, too, in their dwelling place: two gardens, one on the right, one on the left: ‘Eat from what your Lord has provided for you and give Him thanks, for your land is good, and your Lord most forgiving.’
Indeed for the people of Sheba (a town in Yemen) there was a sign in their residing place: 2 gardens - one on the right and one on the left. (It was said to them): “Eat of the provision of your Lord and be grateful to Him, a fair land and a Forgiving Lord.”
Assuredly there was for Saba a sign in their own dwelling- place: two gardens on the right hand and on the left. And it was said Unto them: eat ye of the provision of your Lord and give thanks Unto Him: a fair land' and a forgiving Lord
There was a sign for the people of Saba in their habitations: Two gardens, on the right and left. (And they were told:) "Eat of what your Lord has given you and be thankful. Fair is your land, and forgiving your Lord."
Indeed, there is a sign for the people of Saba in their own dwellings (bodies)! It is surrounded by two gardens, one on the right and one on the left... They were told, “Eat from the life sustenance of your Rabb and be thankful to Him! A good land and a Ghafur Rabb you have!”
There was also a sign for Saba in their dwelling place: two gardens — one to the right and one to the left. ´Eat of your Lord´s provision and give thanks to Him: a bountiful land and a forgiving Lord.´
There was certainly a sign for Sheba in their habitation: two gardens, to the right and to the left. ‘Eat of the provision of your Lord and give Him thanks: a good land and an all-forgiving Lord!’
Indeed, there was a sign (a meaningful lesson) for the people of Sheba to take from their abode –two (lovely, vast expanses of) gardens, on the right and on the left. "Eat of the provision your Lord has granted you, and give thanks to Him: a land most wholesome and a Lord All-Forgiving."
There was indeed a great sign for Sheba in their homeland. (They had) two gardens (one) on the right and (one) on the left, (and We had said to them,) `Eat of the provisions (and enjoy the gifts) of your Lord and render Him thanks. (Yours is) a happy and beautiful land and Lord a Great Protector.
For Sheba also there was a sign in their dwelling-place -- two gardens, one on the right and one on the left: 'Eat of your Lord's provision, and give thanks to Him; a good land, and a Lord All-forgiving.
There has certainly been a sign for (the people of) Sheba in their residence, two gardens, (one) on the right and (one) the left. (We told them:) “Eat from the provision of your Lord and be thankful to Him. A good land and a forgiving Lord.”
[Continuing on the subject of ungratefulness,] Sheba’s land was a wonderful place. One could see nothing but the fruitful gardens to the right and to the left. They were told: “Enjoy your provision and be grateful to God. Pure and pleasant is your land and the Most Forgiving your Lord
There was for Sheba, a sign in their homeland, two gardens to the right and to the left, “Eat of the sustenance provided by your Lord, and be grateful to Him. A territory good and a Lord Oft-Forgiving
Surely, there used to be a sign for (the people of) Sheba in their residence: two gardens, on the right and on the left. “Eatpl of your Lord’s provision and give thanks to Him.” A good land and an Oft-Forgiving Lord.
Seba had in their dwellings a sign; two gardens, on the right hand and on the left, 'Eat from the provision of your Lord; and give thanks to Him! a good country and a forgiving Lord!
Indeed for (the tribe of) Saba was a sign in their dwelling-place - two gardens on the right and the left; “Eat the sustenance provided by your Lord and be grateful to Him”; a pure land and an Oft Forgiving Lord
There indeed was a sign for Sheba in their dwelling place, two gardens one from right and one from left. Eat from the sustenance of your Lord and offer gratitude to Him. A goodly land and a Lord Oft-Forgiving.
The descendants of Saba had heretofore a sign in their dwellings; namely, two gardens, on the right hand and on the left: And it was said unto them, eat ye of the provision of your Lord, and give thanks unto Him; ye have a good country, and a gracious Lord
Certainly there was a sign for Sheba in their abode; two gardens on the right and the left; (as if to say) "Eat of the provisions of your Lord and give thanks to Him - a good land and an Indulgent Lord!"
For Sheba there was indeed a sign. In their dwelling place there were two gardens, on the right and left side. (We said): 'Eat of your Lord's provisions and give thanks to Him, a good land, and a Lord who is the Forgiving.
A sign there was to SABA, in their dwelling places: - two gardens, the one on the right hand and the other on the left: - "Eat ye of your Lord's supplies, and give thanks to him: Goodly is the country, and gracious is the Lord!"
Surely, indeed there was for Saba (Sheba) a sign in their home-land — two gardens on the right (side) and on the left, (and it was said to them): ' Eat of the provisions of your Nourisher-Sustainer, and be grateful to Him ' — a palatable sinless city and an Oft-Forgiving Nourisher-Sustainer
There had, certainly, been for Sheba a sign in their dwelling place. Two gardens on the right and on the left. Eat of the provision of your Lord and give thanks to Him: A good land and a forgiving Lord.
For Sheba [Yemen], a sign was in the land –two gardens, one on the right and one on the left. “Eat of the sustenance provided by your Lord, and be grateful to Him for a fair and happy territory and a Lord Most Forgiving.”
For the people of Saba (Sheba, presently a town in Yeman) there was indeed a sign in their dwelling place: two gardens - one to the right and one to the left. It was said to them: "Eat of what your Lord has given you and render thanks to Him. Pleasant is your land and forgiving is your Lord."
For Sheba there was also a Sign in their dwelling place: the two gardens to the right and to the left. "Eat of your Lord´s provision, and render thanks to Him. Most pleasant is your land and Most Forgiving is your Lord."
Certainly there was a sign for Saba’ in their abode -- two gardens on the right and the left. East of the sustenance of your Lord and give thanks to Him. A good land and a Forgiving Lord
There were indeed a sign for (the people of) Saba in their houses: two gardens on the right and the left, eat of the provision of your Fosterer and be grateful to Him, a good land and a Protectively Forgiving Fosterer.
Certainly there was a sign for Sheba in their abode: two gardens, on the right and on the left. Eat of your Lord's provision and give thanks to Him. A good land and a Forgiving Lord
In fact, for (the people of) Saba (Sheba), a sign did exist in their homeland itself. (They) were two gardens, one on the right hand and the other on the left. (They were commanded:) ‘Eat of the provision from your Lord and keep giving Him thanks. (How) pure is (your) city and a Lord Most Forgiving!
There was for Sheba a sign in their homeland, with two paradises, on the right and the left. "Eat from the provisions of your Lord, and be thankful to Him." A good land, and a forgiving Lord
There was for Sheba a sign in their homeland, with two gardens on the right and the left. "Eat from the provisions of your Lord, and be thankful to Him." A good land, and a forgiving Lord.
There was for Sheba a sign in their homeland, with two gardens on the right and the left. "Eat from the provisions of your Lord, and be thankful to Him." A good land, and a forgiving Lord.
To Sheba (it) had been in their residence, an evidence/sign (of) two treed gardens from right and left, eat from your Lord's provision and thank/be grateful to Him, a good/beautiful/enjoyable country/land/place , and a forgiving Lord
INDEED, in [the luxuriant beauty of] their homeland, the people of Sheba had an evidence [of God’s grace] two [vast expanses of] gardens, to the right and to the left, [calling out to them, as it were:] “Eat of what your Sustainer has provided for you, and render thanks unto Him: a land most goodly, and a Sustainer much-forgiving!”
Indeed there was already for Saba (Sheba) a sign in their dwelling-place: two gardens, (one) on the right and (one) on the left. "Eat of the provision of your Lord, and give thanks to Him; a good country and a Lord Ever-Forgiving."
There was indeed a sign for Sheba in their dwelling-place: Two gardens on the right hand and the left (as who should say): Eat of the provision of your Lord and render thanks to Him. A fair land and an indulgent Lord
There was evidence (of the truth) for the people of Sheba in their homeland. (We gave them) two gardens, one on the left and one on the right and (told them), "Consume the sustenance which your Lord has given to you and give Him thanks. You have a blessed land and an All-forgiving Lord"
There was indeed a sign for (the community of) Saba‘ in their home-land: two gardens, (one) on the right and (one) on the left. .Eat of the provision from your Lord, and be grateful to Him – (You have) an excellent city, and a Most-Forgiving Lord
Verily, there was a sign for ‘Sheba’ in their dwelling place- two gardens on the right and the left. (They were told): “Eat of the sustenance of your Lord and express your gratitude to Him. Your is a good land and an Oft-Forgiving Lord.”
For the residents of ´Saba´ there was surely a proof in their (very) houses. Each house had two gardens: the one on the right and the other on the left. (We said), "Eat the food provided by your Lord, and thank Him! (Your) land is fertile and (your) Lord is Forgiving!"
Verily, there was an irrefutable Sign for (the people of) Sheba in their dwelling place: Two gardens on the right and the left. (They were told): “Eat of the sustenance of your Lord and express your gratitude to Him: Arable land and Oft-Forgiving Lord”.
There was a great sign indicative of Allah's mercy and bounty which were extended to the people of Saba in their home-land and Allah's grace was made to abound in them. They enjoyed fertile and productive land covered with carpets of greenery and orchards right and left; they were told: "Eat of what Allah has provisioned you of sustenance and enjoy it, it is all replete with choice of all delight and be thankful to Him. Productive of incalculable good was the land and Gracious and Ghafurun, the Ilah, the Creator"
The dam had gardens on both sides, the right and the left, and between them were their houses. A sign for the people of Sheba. “Eat of the provision of your Lord,” they were told, “and be thankful to Him. You have a fertile country and a Forgiving Lord.”
Indeed, there was a sign for ˹the tribe of˺ Sheba in their homeland: two orchards—one to the right and the other to the left. ˹They were told:˺ “Eat from the provision of your Lord, and be grateful to Him. ˹Yours is˺ a good land and a forgiving Lord.”
There was a sign for Saba´ (Sheba) in their homes: gardens both on the right and the left, eat from the provision of your Lord and thank Him, a good land and a forgiving Lord.
For the natives of Sheba there was indeed a sign in their dwelling-place: a garden on their right and a garden on their left. We said to them: ‘Eat of what your Lord has given you and render thanks to Him. Pleasant is your land and forgiving is your Lord.‘
Sheba's homeland used to be a marvel, with two gardens on the right and the left. Eat from your Lord's provisions, and be appreciative of Him - good land, and a forgiving Lord.
There was a sign [of God's grace] for the people of Sheba in their homeland: two gardens one on the right and one on the left. [They were told], "Eat from the provisions of your Lord, and be grateful to Him for a good land and a forgiving Lord."
There was a sign [of God’s grace] for the people of Sheba in their homeland: two gardens, one on the right and one on the left. [They were told], "Eat from the provisions of your Lord, and be grateful to Him for good land and a forgiving Lord."
There was already for [the tribe of] Saba' in their residence a verse: two paradises about right and left. "Eat from your Lord’s livelihood and be thankful for Him. A good town, and a forgiving Lord."
Indeed there was a sign for the (people of) Sheba in their abode, two gardens in the right and the left; Eat of the sustenance of your Lord and give thanks to Him (that you have) a pure city and a forgiving Lord .
There was a sign for the people of Sheba in their dwelling place: two gardens, one to the right and one to the left: 'Eat of what your Lord has provided for you, and give thanks to Him: a land most goodly and a Lord Much-Forgiving.'
The People of Sheba had a homeland that was a marvel indeed, with gardens everywhere on the right and the left (Yemen-Somalia-Abyssinia). "Enjoy what your Sustainer has provided for you, and render thanks to Him - a goodly land and a Sustainer Absolver of imperfections."
Certainly there was a sign for Saba in their abode; two gardens on the right and the left; eat of the sustenance of your Lord and give thanks to Him: a good land and a Forgiving Lord
There was, indeed, a Sign for Saba in their homeland -two gardens, one on the right hand and one on the left; and WE said to them, `Eat of the provision of your Lord and give thanks to HIM. Your town is a beautiful town and your Lord Most Forgiving
For Sheba too there was certainly a sign in their dwelling—two gardens, one to the right and one to the left: “Eat of the provision of your Lord and give thanks to Him—a good land, and a forgiving Lord.
(Even) before this time, there was Sign for (the people of the City of) Saba (Sheba, see verse 27.22) in their home-land two (rows of) Gardens to the right and to the left. Eat from the provisions (provided) by your Lord, and be grateful to Him: A fair and happy place (for the) City, and a Lord Often Forgiving (Ghafoor)
There was a sign for Sheba in their homeland: two gardens, one on the right and one on the left. “Eat from your Lord’s provisions, and give thanks to Him. A good land and a forgiving Lord.”
In Sheba's homeland there used to be a wonder: two gardens, on the right, and on the left. 'Eat of your Lord's provision, and give thanks to Him.' A good land, and a forgiving Lord
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There was for [the tribe of] Saba' in their dwelling place a sign: two [fields of] gardens on the right and on the left. [They were told], "Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord."
Surely, certainly there was a sign for Saba in their dwellings: two gardens, from right and left, 'Eat from the provision of your Lord; and give thanks to Him. A good country and a forgiving Lord.'
There was, for Saba, aforetime, a Sign in their home-land - two Gardens to the right and to the left. "Eat of the Sustenance (provided) by your Lord, and be grateful to Him: a territory fair and happy, and a Lord Oft-Forgiving
There was, for Saba, aforetime, a Sign in their home-land - two Gardens to the right and to the left. "Eat of the Sustenance (provided) by your Lord, and be grateful to Him: a territory fair and happy, and a Lord Oft-Forgiving
فَأَعۡرَضُوا۟ فَأَرۡسَلۡنَا عَلَیۡهِمۡ سَیۡلَ ٱلۡعَرِمِ وَبَدَّلۡنَـٰهُم بِجَنَّتَیۡهِمۡ جَنَّتَیۡنِ ذَوَاتَیۡ أُكُلٍ خَمۡطࣲ وَأَثۡلࣲ وَشَیۡءࣲ مِّن سِدۡرࣲ قَلِیلࣲ ١٦
But they paid no heed, so We let loose on them a flood from the dam and replaced their two gardens with others that yielded bitter fruit, tamarisk bushes, and a few lote trees
But they turned away (from Allah). So We sent against them a flood of Arim (released water from the dam), and We converted their 2 gardens into gardens producing bitter fruits, shrubs, and some few lote-trees.
But they turned away. Wherefore We sent upon them the inundation of the dam and We exchanged their two gardens for two gardens bearing bitter fruit, and tamarisk. And some few lote-trees
But they turned away. So We let loose on them the inundation of (the dyke of) al-'Arim, replacing their gardens with two other gardens which bore only bitter gourd, and tamarisks and a few sparse lote-trees
But they turned away... So, We let loose upon them the flood of the dam and replaced their gardens with trees bearing bitter fruits and a few cedar trees.
But they turned away so We unleashed against them the flood from the great dam and exchanged their two gardens for two others containing bitter-tasting plants and tamarisk and a few lote trees.
But they disregarded [the path of Allah], so We unleashed upon them a violent flood and replaced their two gardens with two gardens bearing bitter fruit, tamarisk, and sparse lote trees
But they turned away (from thanksgiving to the sins of luxury and heedless self-indulgence). So We sent upon them the flood of (waters released from) the dams, and converted their two (lovely) gardens into a couple of gardens yielding bitter produce, tamarisks, and sparse lote-trees
But they turned away. Thereupon We sent against them a devastating flood. And We replaced their two (excellent) gardens by two (other) gardens bearing bitter fruit and (containing) Tamarisk and a few nettle shrubs (here and there)
But they turned away; so We loosed on them the Flood of Arim, and We gave them, in exchange for their two gardens, two gardens bearing bitter produce and tamarisk-bushes, and here and there a few lote-trees
Then they turned away, so We sent the devastating flood on them, and We changed their two gardens into two gardens having bitter fruits and tamarisk, and a little bit of a Lote (Sidra) tree.
Unfortunately they chose to disobey Me (God) and I broke their irrigation dam causing a big flood. Their fruitful gardens then produced nothing but bitter fruits and a few bushes
But they turned away from God, and We sent against them the flood released from the dams, and We converted their two garden rows into gardens producing bitter fruit, and tamarisks, and some few stunted lotus-trees
But they disregarded (God), so We sent against them the torrent of the Arim (Dam), and We substituted for them their two gardens with two gardens of bitter crops and thorny shrubs and something of sparse lote-trees.
but they turned away, and we sent against them the flood of the dyke; and we changed for them their two gardens into two gardens that grew bitter fruit and tamarisk, and some few lote trees
In response they turned away - We therefore sent upon them a tremendous flood, and in exchange of their two gardens gave them two gardens bearing bitter fruit, and tamarisk, and some berries
But they turned away [from Allah] so We sent upon them an overwhelming flood and We changed their two gardens with two other gardens full of bitter fruit and tamarisks and a little bit of lot-tree.
But they turned aside from what We had commanded them; wherefore We sent against them the inundation of al Arem, and We changed their two gardens for them into two gardens producing bitter fruit, and tamarisks, and some little fruit of the lote-tree
But they turned away, so We sent upon them a flood from Dams, and We converted their two gardens into two gardens yielding bitter fruit and tamarisk and a few lote-trees
But they turned away. So We sent against them the Flood (at the city) of Arim, and exchanged their gardens with two others bearing bitter fruit andTamarisks, and here and there a few Lotus trees
But they turned aside: so we sent upon them the flood of Irem; and we changed them their gardens into two gardens of bitter fruit and tamarisk and some few jujube trees
Then they detached themselves (from the Teachings in Al-Kitab), so We directed over them Sail al’arim (flood released from the dam), and We replaced (for) them, in place of their two (ideal) gardens, (another) two gardens: producers of bad bitter fruit, and tamarisks, and a very meagre number out of the lote (trees)
But they turned aside, so We sent against them the overwhelming flood, and We substituted for their two gardens, two gardens yielding a sour harvest, and tamarisks, and something of lote-trees here and there.
They disregarded, however, and We sent a flood from the dams against them. We changed their two plots into gardens producing bitter fruit and tamarisks and a few lote trees.
But they gave no heed. So We let loose upon them the waters of the dam (called Ma'arib) and We converted their two gardens into the gardens producing bitter fruit, tamarisks and a few lote bushes
But they turned away and so We let loose upon them a devastating flood that swept away the dams and replaced their gardens by two others bearing bitter fruits, tamarisks, and a few lote trees
But they turned aside, so We sent upon them a violent torrent, and in place of their two gardens We gave them two gardens yielding bitter fruit and (growing) tamarisk and a few lote-trees
But they turned away (being ungrateful), so We sent on them the tremendous flood and in exchange for their two gardens, We gave to them two (other) gardens yielding bitter fruit and tamarisk and few lote trees. tamarisk and few lote trees.
But they turned away (from the Right Path). Then We sent upon them an inundating flood. And in place of their two gardens, We gave them two gardens yielding bitter fruit and growing tamarisk and some stunted Sidr.
Then they turned away (from obedience). So We let loose against them a devastating flood, and We converted both their gardens into (such) gardens as bearing sour and bitter fruit and tamarisks and a few lote-trees
But they turned away, so We sent them a polluted water, and We substituted their two gardens into two gardens of bad tasting fruits, thorny plants, and a skimpy harvest
But they turned away, so We sent them a destructive flash flood, and We substituted their two gardens with two gardens of rotten fruits, thorny plants, and a skimpy harvest
But they turned away, so We sent them a destructive flash flood, and We substituted their two gardens with two gardens of foul fruits, thorny plants, and a skimpy harvest.
So they opposed/objected so We sent on (to) them the dam's/strong rain's flowage/flood/torrent, and We exchanged/replaced them with their two treed gardens two treed gardens with of (B) sour and bitter/weak crop and inedible food/fruits, and a thing from little sedre/lote-tree
But they turned away [from Us], and so We let loose upon them a flood that overwhelmed the dams, and changed their two [expanses of luxuriant] gardens into a couple of gardens yielding bitter fruit, and tamarisks, and some few [wild] lote-trees
Yet, they veered away; so We sent on them the Flood of Arim, and We gave them in exchange for their two gardens, two gardens (comprising) meager crops and tamarisk-bushes, and (some) little (fruit) of the lote- trees
But they were froward, so We sent on them the flood of 'Iram, and in exchange for their two gardens gave them two gardens bearing bitter fruit, the tamarisk and here and there a lote-tree
They ignored (the evidence) and We sent to them a flood, arising from a broken dam. Nothing was left in their gardens but bitter fruits, some tamarisk and a few lotus trees
Then they turned away. So We sent to them the flood of the dam, and replaced their two gardens with two gardens having fruits of bitter taste, and tamarisk and some bushes of wild lotes
But they took no heed, so We sent upon them a torrent of water released from the dam, and we substituted their two gardens into gardens yielding bitter fruit and containing tamarisk bushes and a few lote-trees
But they turned away. So We (broke the dam and) flooded their land with the dam water. We converted their gardens into uncultivated plots (growing wild trees) with bitter fruits and a few scattered trees of Tamarisk and Lotus
But they turned aside, so We unleashed upon them a rushing torrent (that devastated their two gardens). And We gave them, in place of their gardens, two gardens yielding bitter fruit, tamarisks and something from scattered lote- trees.
But they declined to show appreciation of the condition of things and be sensible of Allah's grace, and furthermore they failed to impel themselves to the feeling of gratitude and gratefulness. By consequence, We sent against them torrential rain causing destruction of their dam, built to confine the water and to regulate its flow, and We replaced their fertile land and their orchards with gardens of bitter fruit, shrubs of small tamarisk trees and a few of the Lotus trees and other trees carrying berry- like drupe
They turned away from Our call, so We sent the floodwater of the broken dam against them, and We turned their gardens into gardens that now produced bitter fruit, Tamarisks, and the sparse thorny Lote tree.
But they turned away. So We sent against them a devastating flood, and replaced their orchards with two others producing bitter fruit, fruitless bushes, and a few ˹sparse˺ thorny trees.
But they turned away, so We sent against them a flood from the dam and replaced both their gardens with gardens of bitter food and tamarisk and some cedar trees.
But they paid no heed. So We let loose upon them the waters of the dam and replaced their gardens by two others bearing bitter fruit, tamarisks, and a few nettles
They turned away and, consequently, we poured upon them a disastrous flood, and we substituted their two gardens into two gardens of badtasting fruits, thorny plants, and a skimpy harvest.
But they turned away, so We loosed on them the flood from the dam, and We replaced their two gardens with two others of bitter fruit, tamarisk bushes and a few thorn trees.
But they turned away, so We loosed on them the flood from the dam, and We replaced their two gardens with two others of bitter fruit, tamarisk bushes, and a few thorn trees.
So, they turned away, so We sent upon them the surging flood; and We substituted their two paradises with two paradises of bitter foods, tamarisks and something of sparse lote trees.
But they turned away (from Allah), so We loosed on them the Flood of Arim, and We gave them in exchange for their two gardens, two gardens bearing bitter produce and tamarisk-bushes, and here and there a few lote-trees.
But they paid no heed, and so We let loose upon them a raging torrent and replaced their two gardens with others yielding bitter fruit, tamarisks, and a few lote trees.
But they turned away from Divine Values and We sent on them the Flood of the 'Arim' released from water dams. And We turned their Gardens into 'gardens' producing wild bitter fruit, and a thorny Lote-tree here and a tree there
But they turned aside, so We sent upon them a torrent of which the rush could not be withstood, and in place of their two gardens We gave to them two gardens yielding bitter fruit and (growing) tamarisk and a few lote-trees
But they turned away; so WE sent against them a devastating flood. And WE gave them, in place of their two excellent gardens, two gardens bearing bitter fruit and containing tamarisk and a few lote-trees
But they turned away. So We sent the flood of ?Arim upon them and exchanged their two gardens for two gardens bearing bitter fruit, tamarisks, and a few lote trees
But they turned away (from Allah), and against them, We sent a flood from the dams, and We made their two (rows of) Gardens into gardens growing bitter bad fruit, and shrubs and some few lote-trees (thorny bushes)
Yet they turned away, so We sent the Flood of the Dam upon them, and We replaced their two gardens with gardens yielding bitter fruit, tamarisks, and a few thorny shrubs.
But they turned away, so We unleashed against them the flood of the dam; and We substituted their two gardens with two gardens of bitter fruits, thorny shrubs, and meager harvest
Not available
But they turned away [refusing], so We sent upon them the flood of the dam, and We replaced their two [fields of] gardens with gardens of bitter fruit, tamarisks and something of sparse lote trees
And they turned away; then We sent against them the torrent of the dam, and We changed their two gardens for them to two gardens, possessors of bitter fruit and tamarisk, and something of lote trees, few.
But they turned away (from God), and We sent against them the Flood (released) from the dams, and We converted their two garden (rows) into "gardens" producing bitter fruit, and tamarisks, and some few (stunted) Lote-trees
But they turned away (from Allah), and We sent against them the Flood (released) from the dams, and We converted their two garden (rows) into "gardens" producing bitter fruit, and tamarisks, and some few (stunted) Lote-trees
ذَ ٰلِكَ جَزَیۡنَـٰهُم بِمَا كَفَرُوا۟ۖ وَهَلۡ نُجَـٰزِیۤ إِلَّا ٱلۡكَفُورَ ١٧
In this way We punished them for their ingratitude- would We punish anyone but the ungrateful
This is how We punished them because they were ungrateful (disbelievers). And We never punish except those who are ungrateful.
In this wise We requited them for they were ungrateful. And We requite not thus any save the ungrateful infidels
That is how We requited them for their ingratitude. We only punish those who are ungrateful
Thus We requited them because of their ingratitude... This is the consequence of being ungrateful!
That is how We repaid them for their ingratitude. Are any but the ungrateful repaid like this?
We requited them with that for their ingratitude. Do We requite [so] anyone except ingrates
Thus We recompensed them for their (sins originating in persistent) ingratitude. Do We ever punish any but the ingrate
That is how We recompensed them because of their ingratitude. It is only the ungrateful whom We recompense (in the like manner)
Thus We recompensed them for their unbelief; and do 'We ever recompense any hut the unbeliever
That is how We punished them because they disbelieved, and do We punish (anyone) except the ungrateful?
This was their punishment for their disbelief and this is the way that I deal with the ungrateful people
That was the requital that We gave them because they ungratefully rejected faith, and never do We punish any except those who are ungrateful rejecters
Thus We repaid them on account of how they denied, and do We (thus) repay anyone except the staunch denier?
This did we reward them with, for that they misbelieved; and do we so reward any but misbelievers
We gave them this reward – the recompense of their ingratitude; and whom do We punish, except the ungrateful
And thus We paid them back for that they disbelieved and do We pay back anyone for his deed except the disbeliever?
This We gave them in reward, because they were ungrateful: Is any thus rewarded except the ungrateful
We requited them with this because they were ungrateful; do We ever punish any but the ungrateful
As such We recompensed them for their disbelief; do We recompense any except the unbelievers
Such was our retribution on them for their ingratitude: but do we thus recompense any except the ungrateful
This (was the way) We recompensed them because they disbelieved. And do We recompense (this way) — except the ungrateful disbelievers
That is how We gave recompense to them because they were ungrateful. And we recompense, but the ungrateful.
That was the repayment We gave them because they disbelieved. We never give such repayment to any except the ungrateful.
Thus did We requite them for their disbelief; and never do We punish any but the ungrateful
Thus did We retribute them for their ingratitude. And none do We retribute in this manner except the utterly ungrateful
With this We requited them because they were ungrateful; and We punish none but the ingrate
Thus did We reward them because they were ungrateful. And do We reward (in this manner anyone) but the ungrateful?
We punished them thus because they suppressed the Truth. And We punish none but those who suppress the Truth
So We paid them back for their disbelief and ingratitude. And We award (such) punishment to none except the highly ungrateful
We thus requited them for what they rejected. And We do not requite except the rejecter
We thus requited them for what they rejected. And We do not requite except the rejecter.
We thus requited them for what they rejected. And We do not requite except the rejecter.
That We reimbursed them because (of) what they disbelieved, and do We reimburse except the (insisting) disbeliever
thus We requited them for their having denied the truth. But do We ever requite [thus] any but the utterly ingrate
That (was) what We recompensed them for that they disbelieved; and do We recompense (thus) except the ever-disbelieving (one)
This We awarded them because of their ingratitude. Punish We ever any save the ingrates
This was how We recompensed them for their ungratefulness and thus do We recompense the ungrateful ones
Thus We punished them because of their ungratefulness. We do not give (such a) punishment but to the ungrateful
This is how We chastised them because of their ingratitude. Have We ever chastised anyone except the one who is ingrate?
In this manner, We punished them for their ingratitude (and their disbelief). Do We not inflict such punishment only upon the ungrateful ones
This is how We chastised them for their ingratitude. Have We ever chastised anyone except the one who is ingrate?
Such was the thrashing We gave those who welcomed wrongs, but then do We punish but the ungrateful who deviates from sense and declines the divine standard
That’s how We repaid their ingratitude. Would We reward anyone in this way except the ungrateful
This is how We rewarded them for their ingratitude. Would We ever punish ˹anyone in such a way˺ except the ungrateful?
This is how We punished them for having been ungrateful, and do We not only punish the ungrateful?
Thus did We punish them for their ingratitude: do We punish any but the ungrateful
We thus requited them for their disbelief. Do we not requite only the disbelievers?
This is how We repaid them for their ingratitude. Are any but the ungrateful repaid like this?
This is how We repaid them for their ingratitude. Are any but the ungrateful repaid like this?
That is how We penalized them by what they have disbelieved. Would We penalize, except for the infidelity?
This We recompensed them for their disbelief; and do We ever recompense any but the ungrateful?
Thus We requited them for their ingratitude: would We thus requite any but the totally ungrateful?
This was Our Requital for their ingratitude. Do We ever punish anyone but the ungrateful? (Ingratitude = Refusing to share Allah's bounties in equity. It appears that in the Kingdom of Sheba people were divided into two classes, the very rich and the very poor)
This We requited them with because they disbelieved; and We do not punish any but the ungrateful
Thus WE requited them because of their ingratitude; and it is only the ungrateful that WE requite in this manner
Thus did We recompense them for having disbelieved. And do We recompense any but the disbeliever
That was the repayment We gave them because they thanklessly rejected Faith: And We never give (such) repayment except to those who are thankless disbelievers (of Faith)
We penalized them for their ingratitude. Would we penalize any but the ungrateful?
We thus penalized them for their ingratitude. Would We penalize any but the ungrateful
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[By] that We repaid them because they disbelieved. And do We [thus] repay except the ungrateful
That We recompensed them because they disbelieved; and do We recompense except the ungrateful?
That was the Requital We gave them because they ungratefully rejected Faith: and never do We give (such) requital except to such as are ungrateful rejecters
That was the Requital We gave them because they ungratefully rejected Faith: and never do We give (such) requital except to such as are ungrateful rejecters
وَجَعَلۡنَا بَیۡنَهُمۡ وَبَیۡنَ ٱلۡقُرَى ٱلَّتِی بَـٰرَكۡنَا فِیهَا قُرࣰى ظَـٰهِرَةࣰ وَقَدَّرۡنَا فِیهَا ٱلسَّیۡرَۖ سِیرُوا۟ فِیهَا لَیَالِیَ وَأَیَّامًا ءَامِنِینَ ١٨
Also, We had placed, between them and the towns We had blessed, other towns within sight of one another to which they could travel easily- ‘ Travel safely in this land by night and by day’
And We placed between them and between the towns which We had blessed, towns easy to be seen, and We made easy stages of journey between them (saying): “Travel in them safely night and day.”
And We had placed between them and the cities" which We had blest cities easy to be seen, and We had made the stages of journey between them easy:" travel in them nights and days secure
Between them and the cities We had blessed We placed towns along the highway, and made them stages on their journey, (saying): "Travel between them in safety by day or by night."
We formed between them (the Sabians) and the towns in which We created abundance, other towns within observable distance to each other and arranged trips between them... We said, “Travel safely therein by night and by day.”
We placed between them and the cities We had blessed other clearly conspicuous cities, making them measured stages on the way: ´Travel between them in safety by night and day.´
We had placed between them and the towns which We had blessed hamlets prominent [from the main route], and We had ordained the course through them: ‘Travel through them in safety, night and day.’
We had set between them and the lands We blessed (Palestine and Damascus, with great blessings for their people) many towns within sight of one another, and We had established the journey distances (between them for ease and safety): "Travel therein by night or by day in security!"
And We had placed between them (- the Shebians) and the towns (of Syria) which We had blessed, (other) towns facing each others and prominently visible, and We had fixed easy (journeying) stages between them. (We said to the people of Sheba), `Journey through them by night and day, safe and secure.
And We set, between them and the cities that We have blessed, cities apparent and well We measured the journey between them: 'Journey among them by night and day in security!
And We placed visible (and accessible) towns between them and the towns that We had blessed them, and We mandated travel in them (and said:) “Travel safely between them at nights and days.”
I had scattered villages between them and the blessed land [probably between Yemen and Palestine and Syria] so that they may travel [from one habitation to the other] with ease and securely by day or by night
Between them and the cities on which We had poured our blessings, We placed cities in prominent positions, and between them We appointed stages of the journey in due proportion, “Travel therein, secure by night and by day.
And We made between them and the towns We had blessed visible towns, and We well determined the journey between. “Journeypl between them safely by night and day.”
And we made between them and the cities which we had blessed (other) cities which were evident; and we measured out the journey: 'Journey ye thereto nights and days in safety!
And We had made several towns upon the road between them and the towns which We had blessed – and kept them according to the length of the journey; “Travel safely in them, by night and by day.”
And We had placed between them and the cities that We blessed, other cities that were visible and We measured the journey therein. Travel in them nights and days in all safety.
And We placed between them and the cities which We have blessed, cities situate near each other; and We made the journey easy between them, saying, travel through the same by night and by day, in security
And We set between them and the towns which We had blessed, other towns to be easily seen (in prominent positions), and for the journey between then We appointed proportional stages, (saying) "Travel through them secure by nights and days."
Between them and the villages which We had blessed, We placed easily visible villages, and We spaced the journey between them exactly. (We said):'Travel through them by day and night in safety.
And we placed between them and the cities which we have blessed, conspicuous cities, and we fixed easy stages: "Travel ye through them by night and day, secure."
And We placed between them and between the cities wherein We established (Our) Blessing, prominently visible towns; and We regulated therein the travel (saying): ' Travel through them by night and by day, feeling absolutely secure .
And We made between them and between the towns which We blessed, that which are manifest towns and We ordained journeying in them. Journey through them as ones who are safe night and day.
Between (Sheba) and the cities that We blessed, We placed cities in strategic locations, and among them We appointed fair mileage. “Travel therein, safely, by night and by day.”
Between them and the towns which We had blessed (Syria and Palestine), We placed other towns in prominent positions so that they could journey to and fro in measured stages. We said: "Travel through them by day and night in complete security."
We placed other prominent towns between them, the towns that We had blessed and had set well-measured stages between them. Move back and forth between them, night and day, in perfect security
And We made between them and the towns which We had blessed, (other) towns easy to be seen, and We apportioned the journey therein: Travel through them nights and days, secure
And We had made between them and the towns which We had blessed, easy visibility; and We had apportioned the journey therein: Travel therein by nights and by days, secure.
And between them and the towns which We had blessed with our bounties, We had placed other townships within sight of one another to facilitate secure journeys therein, by night and by day
And We set up prominent (and) adjacent settlements between the dwellers, and those towns that We had blessed (on the Yemen-Syria highway), and We had placed between them stopover areas (for rest), whilst travelling up and down, that you may move between them by night and by day in peace and security
And We placed between them and between the towns that We blessed, towns that were easy to see; and We measured the journey between them: "Travel in them by night and day in complete security."
And We placed between them and between the towns that We blessed, towns that were easy to see; and We measured the journey between them: "Travel in them by night and day in complete security."
And We placed between them and between the towns that We had blessed in, towns that were easy to see; and We measured the journey between them: "Travel in them by night and day in complete security."
And We made/put between them and between the villages/urban cities which We blessed in it apparent/visible villages/urban cities, and We predestined/evaluated in it the movement/ride , say: "Move/ride in it, nights and days/times safe/secure ."
Now [before their downfall,] We had placed between them and the cities which We had blessed [many] towns within sight of one another; and thus We had made traveling easy [for them, as if to say]: “Travel safely in this [land], by night or by day!”
And We made, between them and the towns which We have blessed, towns apparent, and We well determined traveling between them: "Travel among them nights and days secure."
And We set, between them and the towns which We had blessed, towns easy to be seen, and We made the stage between them easy, (saying): Travel in them safely both by night and day
We established between them and the town that We had blessed, other towns nearby, and thus made it easier to travel. We told them, "Travel there safely day and night"
And We had set visible townships, all the way between them and the towns blessed by Us, and phased the journey between them in measured phases: .Travel along them at nights and days peacefully
We placed, between them and the towns which We had blessed, conspicuous towns, and We made the stage between them easy, (saying): "Travel in them safely both by night and day."
Along the highway connecting their towns and the town We blessed (Jerusalem), We raised many prominent communities, each not far from the other. (We said), "Travel in the land in complete safety during the day and the night."
We placed between them and the towns which We had blessed, conspicuous villages, and We made the stage between them easy, (saying): "Travel in them safely both by night and day".
Yet We did not tear them apart but We kept the villages which stood conspicuous between their towns and the towns We blessed.* And We made these villages - serve as stations or stopping-places on their journeys and their commercial travels, And We determined the distances and the units of time to a scale inducing the feeling of comfort and safety and We said to them: You may travel by night or by day, you will be safe and secure
We allowed the growth of towns that were easily visible all the way from Yemen to Greater Syria, they were blessed with fruit trees and water, making travelling between them easy; and We said: “Travel this land in safety by night or by day.”
We had also placed between them and the cities We showered with blessings ˹many small˺ towns within sight of one another. And We set moderate travel distances in between, ˹saying,˺ “Travel between them by day and night safely.”
And We placed between them and the towns We had blessed clearly visible towns and facilitated travel between them: travel there night and day safely.
Between them and the cities that We have blessed, We placed roadside hamlets so that they could journey to and fro in measured stages. We said: ‘Travel through them by night and by day in safety.‘
We placed between them and the communites that we blessed other oases, and we secured the journey between them: "Travel therein days and nights in complete security."
[Before their demise] We had placed between them and the towns We had blessed other towns within sight of one another to which they could easily have traveled, "Travel safely between them by night or day."
[Before their demise] We had placed between them and the towns We had blessed other towns within sight of one another to which they could easily have traveled, "Travel safely between them by night or day."
And We set up between them and between the villages which We had blessed within them, prominent villages, and We estimated the walk in them. “Walk in them nights, and days secured.”
And We made between them and the towns which We had blessed (other) towns apparent and between them We had appointed stages of journey in due proportion: Travel therein secure, by night and by day .
We had placed between them and the cities which We had blessed towns within sight of one another so that they could travel in measured stages: 'Travel through them by night and day in safety.'
And We had set, between them and the towns We had blessed (Syria-Palestine), many oases with townships within sight of one another, and thus We had made traveling easy, "Travel safely in this land by night or by day."
And We made between them and the towns which We had blessed (other) towns to be easily seen, and We apportioned the journey therein: Travel through them nights and days, secure
And WE placed, between them and the towns which WE had blessed, other towns that were prominently visible, and WE fixed easy stages between them and said: `Travel in them by night and day in security.
And We set between them and the towns that We had blessed towns easily seen, and We measured the distance between them: “Journey between them in security by night and by day.
And We had placed for them, between the Towns on which We had granted Our blessings, (other) Cities in important locations, and between them We had fixed stages of journey in due proportion, saying: "Travel in there, safely, by night and by day."
We placed between them and the towns that We had blessed, visible towns, and We determined the distances between them: “Travel safely between them, night and day.”
Between them and the towns We had blessed, We placed prominent towns, and We made the travel between them easy. 'Travel between them by night and day, in safety.'
Not available
And We placed between them and the cities which We had blessed [many] visible cities. And We determined between them the [distances of] journey, [saying], "Travel between them by night or day in safety."
And We made between them and the towns which We had put blessing in, apparent towns; and We measured the journey in them: 'Travel in them safely nights and days.'
Between them and the Cities on which We had poured our blessings, We had placed Cities in prominent positions, and between them We had appointed stages of journey in due proportion: "Travel therein, secure, by night and by day."
Between them and the Cities on which We had poured our blessings, We had placed Cities in prominent positions, and between them We had appointed stages of journey in due proportion: "Travel therein, secure, by night and by day."
فَقَالُوا۟ رَبَّنَا بَـٰعِدۡ بَیۡنَ أَسۡفَارِنَا وَظَلَمُوۤا۟ أَنفُسَهُمۡ فَجَعَلۡنَـٰهُمۡ أَحَادِیثَ وَمَزَّقۡنَـٰهُمۡ كُلَّ مُمَزَّقٍۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَـٰتࣲ لِّكُلِّ صَبَّارࣲ شَكُورࣲ ١٩
but [still] they complained, ‘Our Lord has made the distance between our staging posts so long!’They wronged themselves and, in the end, We made their fate a byword, and scattered them in countless fragments. There truly are signs in this for every patient, thankful person
But they said: “Our Lord! Make the stages longer between our journeys.” They wronged themselves, so We made them (in the land) as tales, and We dispersed them in a total scattering. Surely, there are signs for every patient, grateful person.
Then they said: Our Lord make the distance between our journeys longer. And they wronged themselves. Wherefore We made them by words and dispersed them with a total dispersion. Verily herein are signs for every persevering, grateful persons
But they said: "O Lord, make the distance between the stages of our journeys longer;" but (by doing so) they wronged themselves. So We turned them into bygone tales, and dispersed them, scattered in all directions. Surely there are signs in this for those who endeavour and are grateful
But they said, “Our Rabb, lengthen – expand – the distance of our trips” and they wronged themselves... So We turned them into exemplary lessons in narrations and spread them in total dispersion. Certainly there are signs in this for those who are patient and those who are grateful.
They said, ´Our Lord, put more distance between our staging posts.´ They wronged themselves so We made legends of them and scattered them without a trace. There are certainly Signs in that for everyone who is steadfast and thankful.
But they said, ‘Our Lord! Make the stages between our journeys far apart,’ and they wronged themselves. So We turned them into folktales and caused them to disintegrate totally. There are indeed signs in that for every patient and grateful [servant]
But (this comfort and security spoiled them, and) they said: "Our Lord! Make the distances between our travel-stages longer!" , and they wronged themselves (by committing sins). So We caused them to become one of the legends (to circulate among later generations about the distant past), and dispersed them around in numerous fragments. Surely in that are signs (important lessons) for all who are greatly patient and perseverant (in obedience to God and in adversity for His sake), and greatly thankful (for His favors)
But (due to their ingratitude) they wanted (as if) to say, `Our Lord! make longer the distance between (the stages of) our journeys.' And they did injustice to themselves. So We reduced them to mere legends and We broke them into complete disintegration (and scattered them far and wide). Behold! there are signs in this for all those who are patiently- persevering and highly grateful persons
But they said, 'Our Lord, prolong the stages of our travel'; and they wronged themselves, so We made them as but tales, and We tore them utterly to pieces. Surely in that are signs for every man enduring, thankful
Then they said: “Our Lord, prolong between our journeys.” And they did wrong to themselves, so We made them stories (for people to talk about) and We broke them up into pieces, a total break up. Indeed, there are signs in that for every persevering (and patient) and thankful (person).
[When this blessing was brought to their attention, instead of becoming grateful] They said: “Make our journey longer and more difficult [who cares].” Thus they wronged their own souls. Eventually we scattered them into small communities and they became history. This should be a lesson for those who are patient and grateful by nature
But they said, “Our Lord, place longer distances between our journey stages.” But they wronged themselves with this. Then We made them as a tale that is told, and We dispersed them all in scattered fragments, indeed in this are signs for every soul who is patient and grateful
But they said, “Our Lord, lengthen the distances of our journeys.” Thus they were unjust to themselves, so We made them history and We scattered them in every direction; indeed, in this are signs for everyone who is most patient, constantly thankful.
And they said, 'Our Lord! make a greater distance between our journeys;' and they wronged themselves, and we made them legends; and we tore them all to pieces; verily, in that are signs to every patient, grateful person
So they said, “Our Lord! Make the stage between our journeys longer” and they wronged themselves – We therefore turned them into fables and scattered them completely with adversity; indeed in this are signs for every greatly enduring, most grateful person
And they said, “O our Lord! Put a distance between our travels.” and they wronged their own souls. So We made them into tales and We dismembered them completely into pieces. Truly in that are surely signs for anyone who is patient and grateful.
But they said, O Lord, put a greater distance between our journeys: And they were unjust unto themselves; and We made them the subject of discourse, and dispersed them with a total dispersion. Verily herein are signs, unto every patient, grateful person
And they said, "O our Lord! Make the spaces longer between our journeys.". They were unjust to themselves (wronged themselves) so We made them as stories (by words, legends) and dispersed them with an utter scattering; most surely there are sig
But they said: 'Lord, make the stages between our journeys longer, ' so they wronged themselves; so We made them news and We tore them utterly into pieces. Surely, there are signs in this for every one who is patient, thankful
But they said, "O Lord! make the distance between our journeys longer," - and against themselves did they act unjustly: so we made them a tale, and scattered them with an utter scattering. Truly herein are signs to everyone that is patient, grateful
But they said: “Our Nourisher-Sustainer! Make the stages between our journeys longer.” And they wronged themselves, so We made them as narrations (of the days gone by) and We dispersed them to a complete disintegration. Verily, in this are surely lessons for all those who are steadfast (and) grateful
But they said: Our Lord! Cause a distance between our journeys and they did wrong to themselves. So We made them as tales and We tore them to pieces, a total tearing to pieces. Truly, in that are signs for every enduring grateful one.
But they said, “Our Lord, place longer distances for our journeys,” but they wronged themselves. Eventually, We made them as a fable, and We dispersed them all in scattered fragments. Truly, in this are signs for every patient and grateful person.
But they prayed: "Our Lord! Make our journeys longer." Thereby they wronged their souls and We made them merely a tale that is told and dispersed them in scattered fragments. Surely there is a sign in this for every patient, grateful person
But they said: "Lord, make the stages of our journeys longer." They wronged their own selves so We reduced them to bygone tales, and utterly tore them to pieces. Verily there are Signs in this for everyone who is steadfast and thankful
But they said: Our Lord, make longer stages between our journeys. And they wronged themselves; so We made them stories and scattered them a total scattering. Surely there are signs in this for every patient, grateful one
But they said, “Our Fosterer! increase the distance between our journeys,” and they were unjust to themselves, so We made them stories and We scattered them a total scattering. Certainly there are signs in that for every patient, grateful one.
But then they said, "Our Lord! Make the stages of our journeys longer." And they wronged themselves! And We reduced them to just a tale among numerous other tales, and scattered them completely. Therein indeed are signs for anyone who is patient and grateful
Then they said: ‘O our Lord, place between our break-journey points longer distances.’ And they wronged their souls. So We made them tales (for a lesson of warning). And We disintegrated them into pieces and scattered them. Surely, there are signs in it for every extremely patient and highly thankful person
But they said: "Our Lord, make the measure between our journeys longer," and they wronged themselves. So We made them a thing of the past, and We scattered them into small groups. In this are signs for every person who is patient, thankful
But they said: "Our Lord, make the measure between our journeys longer," and they wronged themselves. So We made them narrations and We tore them into pieces. In this are signs for every person who is patient, thankful
But they said: "Our Lord, make the measure between our journeys longer," and they wronged themselves. So We made them narrations and We tore them into pieces. In this are signs for every person who is patient, thankful.
So they said: "Our Lord, make distant between our journeys/voyages ." And they caused injustice/oppression (to) themselves, so We made them (as) information , and We tore/scattered them every/each tearing/scattering , that truly in that (are) evidences/signs (E) to every/each patient/endurer, thankful/grateful
But now they would say, “Long has our Sustainer made the distance between our journey- stages!” - for they had sinned against themselves. And in the end We caused them to become [one of those] tales [of things long past], and scattered them in countless fragments. Herein, behold, there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God]
Yet they said, "Our Lord, prolong (the stages) between our journeys." And they did injustice to themselves, so We made them (as only) discourses, and we tore them utterly to pieces. Surely in that are indeed signs for every (person) most patient, (and) constantly thankful
But they said: Our Lord! Make the stage between our journeys longer. And they wronged themselves, therefore We made them bywords (in the land) and scattered them abroad, a total scattering. Lo! herein verily are portents for each steadfast, grateful (heart)
They said, "Lord, make the distances of our journeys longer." They did injustice to themselves and We turned their existence into ancient tales by making them disintegrate totally. In this there is evidence (of the truth) for every forbearing and grateful person
Then they said, .Our Lord, make (the phases of) our journeys more distant. And they wronged themselves, therefore We turned them into stories, and tore them into pieces. Surely in this there are signs for everyone who is ever-patient, fully grateful
But they said: “Our Lord, make the stages between our journeys longer." Thus, they wronged their own selves, and so We made them as stories, and tore them completely into pieces. Indeed, in this are signs for every forbearing, grateful.
But they said, "Oh our Lord, lengthen our traveling distance between our towns. They subjected themselves to unjust practices (i.e. adopted means to reverse population growth). Therefore, We turned them into tales (of people long gone). We completely disintegrated (their empire) and scattered them all around. In that, is surely a sign for every steadfast and grateful person
But they said: “Our Lord, make the stages between our journeys longer." They were unfair to their own selves (when voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims), and so We made them as stories, and tore them completely into pieces. Most surely there are Signs in this for every forbearing, grateful.
But lacking patience and endurance, they, to their detriment, prayed: "O Allah, our Creator, would You make our stations distant and far apart and not close together and our commercial travels remote in time" and they wronged themselves. In response to this request We made them the talk of the town existing then and of those towns existing thereafter. We tore them apart, while those who remained lived dispersed among the Bedouins in the desert and among other people else-where. This was an act making the patient who is thankful lift to Allah his inward sight
Despite this they said, “Our Lord has made our journeys even longer.” They were unthankful. We made them a legend, destroying them. In that are signs for the patient and thankful.
But they said, “Our Lord! Make ˹the distances of˺ our journeys longer,” wronging themselves. So We reduced them to ˹cautionary˺ tales, and scattered them utterly. Surely in this are lessons for whoever is steadfast, grateful.
But they said: our Lord, extend our journeys, and they wronged themselves, so We made them history and scattered them completely; for in this are signs for everyone who is patient and grateful.
But they said: ‘Lord, make the stages of our travel longer.‘ They sinned against their souls; so We held them up as an example and tore them into shreds. Surely there is a sign in this for every steadfast, thankful person
But they (turned unappreciative and) challenged: "Our Lord, we do not care if You increase the distance of our journeys (without any stations)." They thus wronged their own souls. Consequently, we made them history, and scattered them into small communities throughout the land. This should provide lessons for those who are steadfast, appreciative.
But [they complained], "Our Lord has made the distance between our staging posts so long." [In so doing] they wronged themselves, so We made their fate a tale for all and scattered them in small groups throughout the land. There are certainly signs in this for everyone patient and grateful.
But [they complained], "Our Lord has made the distance between our staging posts so long." [In so doing], they wronged themselves, so We made their fate a tale for all and scattered them in small groups throughout the land. There are certainly signs in this for everyone, patient and grateful.
So, they said, “Our Lord, lengthened the distances between our journeys.” And they oppressed themselves; So, We set them, narrations and We shredded them every shredding. Surely within that is verses for every patient, thankful one.
And they said: O our Lord! Place longer distances between our journeys ; and they were unjust to themselves, so We made them stories and We dispersed them all in scattered fragments. Verily in this there are signs for every patient, grateful one.
But they said: 'Our Lord! Make our journeys longer.' They sinned against their souls; so We caused them to become a tale, and scattered them throughout the land. Surely, there are signs in all this for anyone who is patient in adversity, deeply grateful.
But now, their ungrateful attitude was saying, "Our Lord! Make our journey-stages longer." (Make the trade route insecure, unprofitable and deserted). They wronged people and thus harmed themselves. Consequently, We made them history, and We scattered them utterly. Herein, behold, are Signs indeed for individuals and nations who would patiently draw lessons from history and learn to be practically grateful
And they said: O our Lord! make spaces to be longer between our journeys; and they were unjust to themselves so We made them stories and scattered them with an utter scattering; most surely there are signs in this for every patient, grateful on
But instead of giving thanks to God, they said, `Our Lord, place longer distances between the stages of our journeys.' And they wronged themselves; so WE made them bywords and WE broke them into pieces, an utter breaking up. In that, verily, are Signs for every steadfast and grateful person
But they said, “Our Lord, increase the distance of our journeys.” And they wronged themselves; so We made them as tales [of old] and tore them completely to pieces. Truly in that are signs for all who are patient, thankful
But they said: "Our Lord! Place longer distances between the stages of our journey." And (so doing), they wronged themselves; So We made them like a story (that is told in the land), and We spread them out all in small groups. Surely, in this are Signs for every (one who is) always patient and grateful
Yet they said, “Our Lord, extend the distances of our journeys,” and they wronged themselves. As a result, We made them legends and scattered them in every direction. There are signs in this for every patient, grateful individual.
But they said, 'Our Lord, lengthen the distances of our journeys.' They wronged themselves; so We made them history, and We scattered them in every direction. In this are lessons for every steadfast and appreciative person
Not available
But [insolently] they said, "Our Lord, lengthen the distance between our journeys," and wronged themselves, so We made them narrations and dispersed them in total dispersion. Indeed in that are signs for everyone patient and grateful
Then they said, 'Our Lord! Make our journeys between far;' And they wronged themselves, then We made them stories; and We tore them all to pieces; indeed, in that surely are signs for every patient, thankful one.
But they said: "Our Lord! Place longer distances between our journey- stages": but they wronged themselves (therein). At length We made them as a tale (that is told), and We dispersed them all in scattered fragments. Verily in this are Signs fo r every (soul that is) patiently constant and grateful
But they said: "Our Lord! Place longer distances between our journey-stages": but they wronged themselves (therein). At length We made them as a tale (that is told), and We dispersed them all in scattered fragments. Verily in this are Signs for every (soul that is) patiently constant and grateful
وَلَقَدۡ صَدَّقَ عَلَیۡهِمۡ إِبۡلِیسُ ظَنَّهُۥ فَٱتَّبَعُوهُ إِلَّا فَرِیقࣰا مِّنَ ٱلۡمُؤۡمِنِینَ ٢٠
Satan was proved right in his opinion of them, for they all followed him- except for a group of believers
And indeed Satan did prove its thought true about them and they all followed him except a group of believers.
And assuredly Iblis found his conjecture true concerning them; and they followed him all save a party of the believers
Thus Iblis found his supposition about them to be true; and except for a section of believers they follow him
Indeed, Iblis proved his assumption (regarding man) to be correct, except for some of the believers, they all followed him.
Iblis was correct in his assessment of them and they followed him, except for a group of the muminun.
Certainly Iblis had his conjecture come true about them. So they followed him —all except a part of the faithful
Iblis certainly found his conjecture (about humankind) true in what they (the people of Sheba) did. (He called them, and) they followed him, all but a group of true believers
And Iblis found that he judged regarding them correctly, (that he would be successful in leading the progeny of Adam astray,) excepting (only) a party of true believers, so (all) the rest of the people followed him
Iblis proved true his opinion of them, and they followed him, except a party of the believers
And certainly Iblis (Satan) was true about them in his assumption, and they followed him except a group of believers.
The Satan was right about them as they followed him except a small group of the believers. [When God gave respite to Satan, he said: “I will seduce mankind to follow me except a small group of true believers.”]
And on them Satan proved his assumption true, and they followed him, all but a group who believed
And surely, Iblis confirmed his assumption about them. So they followed him, except for a group of believers.
And Iblis verified his suspicion concerning them, and they followed him, save a party of the believers
And indeed Iblis made his assumptions regarding them seem true, so they all followed him except the group of Muslims
And Satan has made his expectation on them come true so they followed him except a party from among the believers.
And Eblis found his opinion of them to be true: And they followed him, except a party of the true believers
And certainly Satan found true his calculations concerning them, so they follow him, except a party of the believers
iblis' made his guess true to them; and all except for a party of believers followed him
And Eblis found that he had judged truly of them: and they all except a remnant of the faithful, followed him
And truly, indeed Iblis did prove his thought regarding them, so they followed him — except a group out of the Believers
And, certainly, established as true about them was the opinion of Iblis and they followed him, but a group of people among the ones who believe.
To them, Iblis [Satan] proved true his idea, and they followed him –all except a few that believed.
In their case, Iblees' (Satan’s) suspicions proved true, as they all followed him except a small group of the believers
Iblis found his estimate of them to be true, and they followed him, except a party of the believers
And the devil indeed found true his conjecture concerning them, so they follow him, except a party of the believers
And Iblis (the devil) proved true on them his guess, so they followed him except a party of the believers.
And the devil did certainly find his opinion concerning them come true. And they followed him, except for a group of the believers
And no doubt Iblis (Satan) translated his idea about them into reality. So they followed him except a group comprising (the true) believers
And Satan has been successful in his suggestions to them, for they followed him, except for a group of the believers
And Satan has been successful in his suggestions to them, for they followed him, except for a group of the believers
And Satan was correct in his assumptions of them, for they followed him, except for a group of the believers.
And Satan , his assumption/thought had been truthful on them, so they followed him except a group/party from the believers
Now, indeed, Iblis did prove that his opinion of them had been right: for [when he called them,] they followed him - all but some of the believers [among them]
And indeed Iblis already verified his expectation of them, so they closely followed him, except a group of the believers
And Satan indeed found his calculation true concerning them, for they follow him, all save a group of true believers
Iblis (satan) made his judgment about them to come true. They all followed them except a believing group among them
Iblis (Satan)has found his assessment true about them. So they followed him, except a group of the believers
Indeed, ‘Iblîs’ found true his speculation concerning them. Thus, they followed him, except a party of believers (of unfeigned faith).
In their case, ´Iblees´ certainly found his assumptions to be correct. They all followed him _ except a (small) band of believers
And verily Iblīs proved true his speculation about them. So they yielded to his temptation, except for a party of believers (of unfeigned faith).
And sure enough was AL-Shaytan (Satan) in the right when he thought he would be able to lead them by the nose to their loss in the maze of error. They followed his footsteps except those few who revered Allah and were faithful to Him
Satan’s assessment of them proved right, they followed him; except for a group of believers
Indeed, Iblîs’ assumption about them has come true, so they ˹all˺ follow him, except a group of ˹true˺ believers.
And Iblis (the devil) made his thought about them come true and they followed him except a group of the believers.
Satan had judged them rightly; they followed him all, except for a band of true believers
Satan found them readily fulfilling his expectations. They followed him, except a few believers.
What Iblis thought of them was proven right, since they all followed him, except for a group of believers.
What Iblīs thought of them was proven right since they all followed him, except for a group of believers.
And already Iblis truthed his assumption upon them. So, they followed him, except a team among the believers.
And certainly Ibl?s found true his conjecture concerning them, so they followed him, except a party of the believers.
Indeed Iblīs proved that his opinion of them was right: they all followed him, except for a group of believers.
And indeed, Iblis found them meeting his expectations. All of them followed their selfish desire - barring a few who had remained believers in the Divine Values. (7:17), (17:62)
And certainly the Shaitan found true his conjecture concerning them, so they follow him, except a party of the believers
And Iblis, indeed, found true his judgment concerning them, so they followed him, all except a party of true believers
And Iblis did indeed prove his opinion of them to be true; and they followed him, save for a group among the believers
And indeed, Satan did prove his true purpose to be against them: And they followed him all, except a group who believed
Satan’s prediction for them proved accurate; they followed him, except for a group of believers.
Satan was correct in his assessment of them. They followed him, except for a group of believers
Not available
And Iblees had already confirmed through them his assumption, so they followed him, except for a party of believers
And surely, certainly Iblis verified his thought on them, and they followed him, except a party of the believers.
And on them did Satan prove true his idea, and they followed him, all but a party that believed
And on them did Satan prove true his idea, and they followed him, all but a party that believed
وَمَا كَانَ لَهُۥ عَلَیۡهِم مِّن سُلۡطَـٰنٍ إِلَّا لِنَعۡلَمَ مَن یُؤۡمِنُ بِٱلۡءَاخِرَةِ مِمَّنۡ هُوَ مِنۡهَا فِی شَكࣲّۗ وَرَبُّكَ عَلَىٰ كُلِّ شَیۡءٍ حَفِیظࣱ ٢١
even though he had no authority over them. But [We aim] to distinguish those who believe in the life to come from those who doubt it: [Prophet], your Lord observes everything
And there was no authority for him (Satan) over them except that We might test him who believes in the Hereafter from him who is in doubt about it. Your Lord is watching over everything.
And he hath no authority over them except that We would know him who believeth in the Hereafter from him who is in doubt thereof. And thy Lord is over everything a Warden
He had no authority over them save for the purpose of Our knowing who believed in the world to come, and who doubted it. For your Lord keeps a watch over everything
And yet he (Iblis) had no influential power over them at all! We only did this to reveal who really believes in their eternal life to come and who is in doubt thereof. Your Rabb is Hafiz over all things.
He had no authority over them except to enable Us to know those who have iman in the Next World from those who are in doubt about it. Your Lord is the Preserver of all things.
He had no authority over them, but that We may ascertain those who believe in the Hereafter from those who are in doubt about it, and your Lord is watchful over all things
And yet, he had no authority over them (to compel them to do anything), except in that (by testing humankind through him) We distinguish those who truly believe in the Hereafter from those who are in doubt concerning it. Your Lord keeps watch and record of all things
Though he (- Iblis) had no authority over them (for it is by their own wrong beliefs and evil deeds that mankind brings about their spiritual ruin). (It happened thus) so that We might distinguish those who believed in the Hereafter from those who were suffering from doubts about it. Indeed, your Lord is Watchful over and Preserver of everything
Yet he had no authority over them, but that We might know him who believed in the Hereafter from him who was in doubt thereof Thy Lord is Guardian over everything
And there was no authority (and power) for him over them, except that We know anyone who believes in the Hereafter from anyone who is in doubt about it. And your Lord is guardian of everything.
Satan did not mislead them forcibly. I let him to seduce them as a test to see who believed in Hereafter and who doubted it. Your Lord has full control and watches over everything
But he had no authority over them, except that We might make evident the person who believes in the hereafter from him who is in doubt concerning it, and your Lord watches over all things
And never did he have any authority over them, except that We may know the one who believes in the Hereafter from the one who is doubtful about it. And yoursg Lord is a Constant Preserver over everything.
Yet had he no authority over them, save that we might know who it was that believed in the hereafter from him who amongst them was in doubt; for thy Lord guards everything
And Satan had no control over them at all, except that We willed to reveal as to who believes in the Hereafter and who is in doubt of it; and your Lord is a Guardian over all things
And he had no authority over them except that We may mark out who believes in the hereafter from who is in incredulity about it and your Lord is All-keeper for everything.
And he had no power over them, unless to tempt them, that We might know him who believed in the life to come, from him who doubted thereof. Thy Lord observeth all things
And he has no authority over them, but that We may distinguish him who believes in the Hereafter from him who is in doubt concerning it; and your Lord is the Watcher (Preserver) of all things
Yet he had no authority over them except that We would know who believed in the Everlasting Life, from he who doubted. Your Lord is the Watcher over all things
Yet no power had he over them. Only we would discern him who believed in the life to come, from him who doubted of it; for thy Lord watcheth all things
And there is not in him (i.e., in Iblis), regarding them (i.e., the human beings), out of some authority — except that We may know (as to) who Believes in the Hereafter, as against one who is in doubt and suspicion about it. And your Nourisher-Sustainer is All-Protector and All-Surveillant over every thing
There had not been for him any authority over them, but that We know who believe in the world to come from who is in uncertainty of it. And thy Lord is Guardian over everything.
He had no authority over them except to recognize the person who believes in the hereafter from he/she who is in doubt concerning it. Your Lord watches over everything.
even though he had no authority over them. It all happened because We wanted to see who among them believed in the hereafter and who is in doubt concerning it. Your Lord is watching over all things
Iblis had no authority over them and whatever happened was in order that We might know him who believes in the Hereafter as distinct from him who is in doubt about it. Your Lord is watchful over everything
And he has no authority over them, but that We may know him who believes in the Hereafter from him who is in doubt concerning it. And thy Lord is the Preserver of all things
And he (the devil) has no authority on them, except that (through his instigations to human beings) We (come to ) know (or distinguish) him who believes in the hereafter from him who is in doubt about it, and your Fosterer is a Custodian over everything.
And he (Satan) holds no authoritative power over them, but that for Us his (satanic) influence distinguishes him who believes in the Hereafter from him who is in doubt concerning it. And your Lord monitors everything
And Satan had no power over them but for the reason that We might distinguish those who believe in the Hereafter from those who are in doubt about it. And your Lord is Watchful over everything
And he did not have any authority over them except that We might know who believed in the Hereafter from those who are doubtful about it. And your Lord is Keeper over all things
And he did not have any authority over them except that We might distinguish those who believed in the Hereafter from those who are doubtful about it. And your Lord is Keeper over all things.
And he did not have any authority over them except that We might distinguish those who believed in the Hereafter from those who are doubtful about it. And your Lord is Keeper over all things.
And nothing from a power/authority/control was for him on them, except to know who believes with (in) the end (other life) than who he is from it in doubt/suspicion, and your Lord (is) on every thing (an) honest protector/observor
And yet, he had no power at all over them: [for if We allow him to tempt man,] it is only to the end that We might make a clear distinction between those who [truly] believe in the life to come and those who are in doubt thereof: for thy Sustainer watches over all things
And in no way did he have any all-binding authority over them, except that We would know him who believed in the Hereafter from him who was in doubt thereof. And your Lord is Ever-Preserving over everything
And he had no warrant whatsoever against them, save that We would know him who believeth in the Hereafter from him who is in doubt thereof; and thy Lord (O Muhammad) taketh note of all things
He did not have any authority over them except to the extent that would allow Us to know who had faith in the life to come and who had doubts about it. Your Lord is a Guard over all things
He did not have any power over them, but for the reason that We should recognize the one who believes in the Hereafter as distinct from the one who is in doubt about it; and your Lord is Watchful over every thing
He never has any authority over them, except that We may identify the one who believes in the ‘Hereafter’ from the one who harbours doubts about it. Your Lord is the Preserver of all things.
He did not have any control (or authority) over them. (We let ´Iblees´ tempt people) so We may distinguish the one who believes in the afterlife from the one who remained in doubt about its existence. Your Lord is Watchful over every single thing
Yet he had no authority over them, except that We would identify the one who acknowledged the existence of the Hereafter from the one who harbored doubts about it. And Your Lord is the Preserver of all things.
In fact AL-Shaytan had no authority over them but We occasioned his attempt to tempt them to identify justly those who affirm with certainty and satisfaction the fundamental truth of the Hereafter and those who are in doubt thereof. And Allah your Creator is indeed Hafizun. (He Keeps a vigilant eye upon the whole and upon all in all)
over who he had no power. We will distinguish believers in the Hereafter from those who were doubtful. Your Lord is the Protector of everything
He does not have any authority over them, but ˹Our Will is˺ only to distinguish those who believe in the Hereafter from those who are in doubt about it. And your Lord is a ˹vigilant˺ Keeper over all things.”
And he had no authority over them other than that We would tell apart who believes in the hereafter from who is in doubt of it, and your Lord is keeper of everything.
Yet had he no power over them: Our only aim was to recognize those who believed in the life to come and those who were in doubt. Your Lord takes cognizance of all things
He never had any power over them. But we thus distinguish those who believe in the Hereafter from those who are doubtful about it. Your Lord is in full control of all things.
He had no authority over them, but We wanted to know who believes in the Hereafter and who is in doubt about it. Your Lord is the Preserver over all things.
He had no authority over them, but We wanted to know who believes in the Hereafter and who is in doubt about it. Your Lord is the Preserver over all things.
And he had no Sultan over them; except that We might know who believes in the Hereafter, from him who is in suspicion from it. And your Lord, over everything, is Keeper.
And he has no authority over them, save that We would know (distinguished) him who believes in the Hereafter, from him who is in doubt concerning it, and your Lord is the Preserver of all things.
Yet he had no power at all over them; it is only for the end that We might make a clear distinction between those who truly believe in the life to come and those who are in doubt about it. Your Lord watches over all things.
And yet he (Iblis) had no power at all over them (15:38-41). But We thus distinguish between those who believe in the life to come from those who keep doubting it. And your Lord is Watcher over all things. (Those who deny the Law of Requital easily succumb to their desires)
And he has no authority over them, but that We may distinguish him who believes in the hereafter from him who is in doubt concerning it; and your Lord is the Preserver of all thing
And he had no power over them, but it was so that WE might distinguish those who believed in the Hereafter from those who were in doubt about it. And thy Lord is watchful over all things
And yet he had no authority over them, save that We might know one who believes in the Hereafter from one who is in doubt thereof. And thy Lord guards over all things
And he had no authority over them— Except that We may test the man who believes in the Hereafter, from him who is in doubt about it: And your Lord watches Protectively (Hafeez) over all things
He had no authority over them, except to distinguish those who believed in the Hereafter from those who harbored doubts. Your Lord oversees everything.
He had no authority over them; except that We willed to distinguish him who believes in the Hereafter, from him who is doubtful about it. Your Lord is Guardian over all things
Not available
And he had over them no authority except [it was decreed] that We might make evident who believes in the Hereafter from who is thereof in doubt. And your Lord, over all things, is Guardian
And he had no authority over them, except that We may know who believes in the hereafter from he who is in doubt of it; and your Lord is a guardian over everything.
But he had no authority over them,- except that We might test the man who believes in the Hereafter from him who is in doubt concerning it: and thy Lord doth watch over all things
But he had no authority over them,- except that We might test the man who believes in the Hereafter from him who is in doubt concerning it: and thy Lord doth watch over all things
3
A Victory for Muslims
قُلِ ٱدۡعُوا۟ ٱلَّذِینَ زَعَمۡتُم مِّن دُونِ ٱللَّهِ لَا یَمۡلِكُونَ مِثۡقَالَ ذَرَّةࣲ فِی ٱلسَّمَـٰوَ ٰتِ وَلَا فِی ٱلۡأَرۡضِ وَمَا لَهُمۡ فِیهِمَا مِن شِرۡكࣲ وَمَا لَهُۥ مِنۡهُم مِّن ظَهِیرࣲ ٢٢
Say, ‘Pray to your so-called gods besides God: they do not control even the weight of a speck of dust in heaven or earth, nor do they have any share in them, nor are any of them any help to God
Say (O Muhammad to those polytheists): “Call upon those (deities) whom you assert besides Allah, they don’t possess even the weight of an atom in the heavens or on the earth, nor they have any share in either, nor there is any supporter from among them for Him.”
Say thou: call upon those whom ye assert beside Allah. They own not an atom's weight either in the heavens or in the earth, nor have they any partnership in either, nor is there for Him from among them any supporter
Say: "Call on those you imagine are gods apart from God. They are not masters even of an atom's weight in the heavens and the earth, nor do they have a share in them, nor is any one of them a helper (of God)
Say, “(Go on) call upon those who you assume exist besides Allah!” They (to whom you give names) have no sovereignty over anything, not even over an iota’s weight, in the heavens or the earth! They (to whom you give names) have no share in either, nor does He have any supporter from among them.”
Say: ´Call on those you make claims for besides Allah. They have no power over even the smallest particle, either in the heavens or in the earth. They have no share in them. He has no need of their support.´
Say, ‘Invoke them whom you claim [to be gods] besides Allah! They do not control [even] an atom’s weight in the heavens or the earth, nor have they any share in [either of] them, nor is any of them His supporter.’
Say: "Call upon those (things or beings) whom you fancy to be deities besides God: they have no ownership or authority over an atom’s weight (of anything) either in the heavens or on the earth (so that they could benefit you therewith or avert from you any harm), nor do they have any share in (governing), nor does He (God) have any aide from among them
Say, `Call on those whom you take (for gods) besides Allah. They possess no power not even so much as the weight of an atom in the heavens or in the earth, nor do they share any control over either of them, nor does He receive any support from these (false gods).
Say: 'Call on those you have asserted apart from God; they possess not so much as the weight of an ant in the heavens nor in the earth; they have no partnership in either of them, nor has He in them any supporter.
Say: “Call on those whom you claim (as god) besides God, they do not own a tiny particle in the skies or on the earth, and they have no partnership in (either of) them, and He has no helper among them.”
Say: “Call upon those whom you worship beside God [and see whether or not they can help you.] They neither own, nor have partnership in, an atom weight of anything in the entire universe. They are not even an instrument of God’s help
Say, “Call upon other gods whom you desire besides God. They have no power, not even the weight of an atom, in the heavens or on earth, they have no share in it, nor are any of them a helper to God
Saysg, “Call upon those whom you claimed (to be gods) apart from Allah; they do not possess an atom's weight in the heavens nor in the earth, and they do not have therein any association (with God), and He does not have any assistant from among them.”
Say, 'Call on those whom ye pretend beside God;' they cannot control the weight of an atom in the heavens or in the earth; nor have they any partnership in either; nor has He amongst them any supporter
Proclaim, “Call those whom you assume (as gods) besides Allah”; they do not own anything equal even to an atom either in the heavens or in the earth, nor do they have any share in them, nor is any one among them an aide to Allah
Say, “Call those that you claim other than Allah.” They do not control the weight of an atom in the heavens and in the earth and there is no partner for them to ascribe to Allah in both of them [heavens and the earth] and there is no supporter for Him from among them.
Say unto the idolaters, call upon those whom ye imagine to be gods, besides God: They are not masters of the weight of an ant in heaven or on earth, neither have they any share in the creation or government of the same; nor is any of them assistant to him therein
Say, "Call upon those whom you assert (or set up) besides Allah; they do not control the weight of an atom in the heavens or in the earth nor have they any partnership in either, nor has He among them any one to help Him
Say: 'Call on those whom you assert, other than Allah. They do not possess as much as the weight of an atom in the heavens or earth, nor do they have a partnership in either, neither does He have supporters among them.
SAY: Call ye upon those whom ye deem gods, beside God: their power in the Heavens and in the Earth is not the weight of an atom - neither have they any share in either; nor hath He a helper from among them
Say: “Invoke those whom you boasted (of as associate gods or authorities) besides Allah." They possess not even the weight of a small particle in the heavens, and nor in the earth, and (there is) not for them in these two any share. And there is not for Him, from amongst them any as one who may prevail (over Him, regarding His decisions)
Say: Call on those whom you claimed other than God. They possess not the weight of an atom in the heavens nor on the earth, nor have they in either any association, nor among them is there any sustainer of Him.
Say, “Call upon that which you adore above Allah. They have no possession –even to equal the weight of an atom— in the skies or on Earth. They possess no share thereof, and none of them assists Allah.
O Prophet, say to the pagans: "Call on those deities whom you pray besides Allah they do not have power over an atom’s weight of anything in the heavens or earth, nor have they any share in either, nor is any of them a helper to Allah."
(O Prophet), say to those who associate others with Allah in His Divinity: "Call upon those whom you fancied to be deities beside Allah. They own not even the smallest particle, neither in the heavens nor on the earth; nor do they have any share in the ownership of either of them. Nor is any of them even a helper of Allah
Say: Call upon those whom you assert besides Allah; they control not the weight of an atom in the heavens or in the earth, nor have they any partnership in either, nor has He a helper among them
Say, “Pray to those besides Allah whom you claim (to be gods or His partners). They do not control (even) the weight of the particle in the skies or in the earth, and they do not have in them both any share, and He does not have among them any helper.”
Say, "Call upon those whom you consider gods besides Allah; they control not even the weight particle in the heavens or in the earth, nor have they any partnership in either creation. And He has no assistant from among them
Say: ‘Call upon those you consider (gods) apart from Allah. They do not possess even the smallest particle either in the heavens or in the earth. They have no share in either of them (the heavens and the earth). Nor is any one of them a helper to Allah
Say: "Call on those whom you have claimed besides God. They do not possess even a single atom's weight in the heavens, or the Earth. They possess no partnership therein, nor is there for Him any assistant among them."
Say: "Call on those whom you have claimed besides God. They do not possess even the weight of an atom in the heavens, or the earth. They possess no partnership therein, nor is there for Him any assistant among them.
Say: "Call on those whom you have claimed besides God. They do not possess even the weight of an atom in the heavens, or the earth. They possess no partnership therein, nor is there for Him any assistant among them."
Say: "Call those whom you claimed/purported from other than God, they do not own/possess a smallest particle of any thing's in the universe's weight in the skies/space, and nor in the earth/Planet Earth, and (there is) nothing for them in them (B) from a share/partnership, and nothing for Him from them from a supporter/helper (God has no help from their gods and nor does he need their support or help)
SAY: “Call upon those [beings] whom you imagine [to be endowed with divine powers] beside God: they have not an atom’s weight of power either in the heavens or on earth, nor have they any share in [governing] either, nor does He [choose to] have any helper from among them.”
Say, "Invoke the ones you have asserted apart form Allah! They possess not so much as an atom's weight in the heavens nor in the earth; and in no way do they have any associating in either of them, (Literally: the two of them) and in no way has He in them any backer."
Say (O Muhammad): Call upon those whom ye set up beside Allah! They possess not an atom's weight either in the heavens or in the earth, nor have they any share in either, nor hath He an auxiliary among them
Say, (Muhammad), "Ask help from those whom you worship besides God. They do not possess an atom's weight in the heavens and the earth, have no share therein, nor will any of their idols be able to support them."
Say. .Call upon those whom you claim (to be your gods) beside Allah. They do not possess (any thing) even to the measure of a particle, neither in the heavens nor in the earth. They have no contribution at all in either of the two, nor is any of them a helper for Him (Allah)
Say: "Implore and pray to those whom you have asserted (to be gods), besides Allâh. They possess nothing, not even a weight of an atom either in the heavens or on earth, nor have they any share therein, nor has He an assistant among them.”
Say, "Call all those you have set up as gods besides Allah. They neither own, nor share the ownership of even an atom´s worth of anything in the heavens or the earth. Nor are any of them associates of Allah."
Say: "Call upon those whom you have asserted, other than Allâh: They possess nothing, not even a weight of an atom either in the heavens or on the earth, nor do they have any share therein, nor does He receive any assistance from them”.
Say to them O Muhammad: "you may invoke those whom or which you presume gods besides Allah and you shall realize that they do not possess even as little as an atom in the realm of the heavens and the earth nor do they have an atom of power either, not to mention a share therein. And Allah is Absolute and Independent, He needs none of them to afford Him help"
Say Messenger: “Call those you claim to be gods beside Allah. They don’t control an atom’s weight in the Heavens or on Earth; they have no share in them, nor do they have any helper.”
Say, ˹O Prophet,˺ “Call upon those you claim ˹to be divine˺ besides Allah. They do not possess ˹even˺ an atom’s weight either in the heavens or the earth, nor do they have any share in ˹governing˺ them. Nor is any of them a helper to Him.”
Say: call those whom you claim besides Allah, they do not own the weight of a tiny speck in the heavens nor on earth and they have no share in them and He does not take any support from them.
Say: ‘Call on those whom you deify besides God. They do not control an atom‘s weight in the heavens or the earth, nor have they any share in either. Nor has He any helpers among them.‘
Say, "Implore the idols you have set up beside GOD. They do not possess as much as a single atom in the heavens, or the earth. They possess no partnership therein, nor does He permit them to be His assistants."
Say, "Call on those you claim to be gods other than God." They have no power over the smallest particle, either in the heavens or on earth, and they do not have partnership [with Him], nor does He need any assistant from among them.
Say, "Call on those you claim to be gods other than God." They have no power over the smallest particle, either in the heavens or on Earth, and they do not have a partnership [with Him], nor does He need any assistant from them.
Say, “Call those who you claim without Allah. They do not own an atom's weight in the skies nor in the earth, and they have not within them any partnership nor is there for Him among them a backup.”
Say: Call upon those whom you have asserted apart from Allah; they own not the weight of an atom in the heavens nor in the earth, nor for them is any partnership in either (of them), nor for Him is (there) from among them any one to back Him up.
Say: 'Call upon those whom you imagine to be partners with God. They do not have even an atom's weight of authority either in the heavens or the earth, nor have they any share in either, nor does He have any helper from among them.
Say, "Call upon those whom you imagine beside Allah! They have not an atom's weight of power either in the heavens or in the earth, nor have they any share in either, nor does He need any of them as a helper."
Say: Call upon those whom you assert besides Allah; they do not control the weight of an atom in the heavens or in the earth nor have they any partnership in either, nor has He among them any one to back (Him) up
Say, `Call upon those whom you assert to be gods beside ALLAH. They control not even the weight of an atom in the heavens or in the earth, nor have they any share in either, nor has HE any helper among them.
Say, “Call upon those whom you claim apart from God; they have not a mote’s weight of power in the heavens or on the earth, and they have no share in either; nor has He a helper among them.
(O Prophet!) Say: "Call upon those who you think are your other (gods), besides Allah: (But) they have no power— Not the weight of an atom— In the heavens or on earth: Nor any share do they have in there nor is any of them a helper to Allah
Say, “Call upon those you claim besides God. They don’t possess even an atom’s weight in the heavens or the earth, nor do they have any share in them. And He has no helpers among them.”
Say, 'Call upon those whom you claim besides God. They possess not an atom's weight in the heavens or the earth, and they possess no share of either, and He has no backers from among them.'
Say, “Call upon those whom you imagine other than God: they have not an atom of power 1n the heavens or the earth; and they have no share in either, and none is a helper of God.â€
Say, [O Muhammad], "Invoke those you claim [as deities] besides Allah ." They do not possess an atom's weight [of ability] in the heavens or on the earth, and they do not have therein any partnership [with Him], nor is there for Him from among them any assistant
Say, 'Call on those whom you claimed besides God;' They do not possess an atom’s weight in the heavens nor in the earth; and they have no partnership in both of them; and there are no assistants for Him among them;
Say: "Call upon other (gods) whom ye fancy, besides God: They have no power,- not the weight of an atom,- in the heavens or on earth: No (sort of) share have they therein, nor is any of them a helper to God
Say: "Call upon other (gods) whom ye fancy, besides Allah: They have no power,- not the weight of an atom,- in the heavens or on earth: No (sort of) share have they therein, nor is any of them a helper to Allah
وَلَا تَنفَعُ ٱلشَّفَـٰعَةُ عِندَهُۥۤ إِلَّا لِمَنۡ أَذِنَ لَهُۥۚ حَتَّىٰۤ إِذَا فُزِّعَ عَن قُلُوبِهِمۡ قَالُوا۟ مَاذَا قَالَ رَبُّكُمۡۖ قَالُوا۟ ٱلۡحَقَّۖ وَهُوَ ٱلۡعَلِیُّ ٱلۡكَبِیرُ ٢٣
Intercession will not work with Him, except by those to whom He gives permission.’ They will be asked, after the terror is lifted from their hearts [on the Day of Judgement], ‘What did your Lord speak?’ and they will answer, ‘The Truth. He is the Most High, the Most Great.’
No intercession with Him profits anyone except for the one whom He permits. Until when the fear will be removed from their hearts, they (angels) shall say: “What your Lord has said?” They say: “The Truth.” Allah is the High, the Great.
lntercession with Him profiteth not save the intercession of him whom He giveth leave. They hold their peace until when fright is taken off from their hearts, they say: What is it that your Lord hath said? They say: the very truth. And He is the Exalted, the Great
No intercession avails with Him except his He allows, so that when their hearts are freed of fear, they ask (one another): "What did your Lord say?" They will answer: "What is expedient. He is the all-mighty and supreme."
And intercession is of no benefit in His sight except for whom it has been permitted! When finally the dread is removed from their consciousness, they say, “What is the command of your Rabb?”... “The Truth” they will say... HU is the Aliy, the Kabir.
Intercession with Him will be of no benefit except from someone who has His permission. So that when the terror has left their hearts they will say, ´What did your Lord say?´ They will say, ´The truth. He is the All-High, the Most Great.´
Intercession is of no avail with Him except for those whom He permits. When fear is lifted from their hearts, they say, ‘What did your Lord say?’ They say, ‘The truth, and He is the All-exalted, the All-great.’
Besides, no intercession (for the fulfillment of any demand and for the accomplishment of any deed) is of any avail before Him, except that it be made for him (and by him) whom He permits. Yet, when the dread and awe (the angels whose intercession those polytheists hope for feel before God’s commands) is removed from their hearts, (other angels) ask: "What has your Lord commanded?" They answer: "The truth (that which is always and unalterably true)." He is the All-Exalted, the All-Great
No intercession will avail with Him except (for him about) whom He permits (it). (Those for whom the intercession is permitted will keep waiting) until when their hearts are relieved of awe they would ask (one another), `What is it that your Lord said?' Some of them will reply, `(He said) the truth.' And He is the Highest, the Greatest
Intercession will not avail with Him save for him to whom He gives leave; till, when terror is lifted from their hearts, they will say, "What said your Lord?' They will say, 'The truth; and He is the All-high; the All-great.
And mediation before Him does not benefit, except for someone whom He has permitted him. When horror is removed from their hearts, they say: “What did your Lord say?” They would say: “The truth, and He is the superior, the great.”
God will not accept anyone’s intercession, unless it coincides with His Will. When the intercessors are asked by people about the Lord’s decision, they will simply say: “He made the right decision!” God is the Most High, the Most Great
“No intercession can avail in His presence, except for those whom He has granted permission, until fear is removed from their hearts at the Day of Accountability, then they will say, ‘What is it that your Lord asked?’ They will say, ‘That which is true and just, and He is Most High, Most Great.’
And intercession cannot be of benefit before Him, except for one to whom He has given permission. Until, when fear has been dispelled from their hearts, they say, “What did yourpl Lord say?” They say, “The truth; and He is the All-High, the Supreme.”
nor is intercession of any avail with Him, except for him whom He permits; so that when fright is removed from their hearts they say, 'What is it that your Lord says?' they say, 'The truth; for He is the high, the great.
And intercession does not benefit before Him, except for one whom He permits; to the extent that when the fear is removed from their hearts by giving permission, they say to each other, “How splendidly has your Lord spoken!” They say, “All that He has proclaimed is the Truth; and He is the Supreme, the Great.”
And intercession does not benefit in His presence except one for whom He has given permission till when fear is removed from their hearts they say, “What has your Lord pronounced?” They say, “The truth.” He it is The All-high, The All-great.
No intercession will be of service in his presence, except the intercession of him to whom he shall grant permission to intercede for others: And they shall wait in suspense until, when the terror shall be taken off from their hearts, they shall say to one another, what doth your Lord say? They shall answer, that which is just: And He is the high, the great God
"And intercession will not avail at all with Him save of him whom He permits. Until when fear shall be removed from their heart, they shall say, ´What is it that your Lord said?´ They shall say, ´The truth.´ And He is the Mos
Intercession with Him will not help, except for him to whom He gives permission. When terror is lifted from their hearts, they shall say: 'What did your Lord say? ' 'The truth, ' they shall answer. 'He is the Most High, the Great.
No intercession shall avail with Him but that which He shall Himself allow. Until when at last their hearts shall be relieved from terror, they shall say, "What saith your Lord?" they shall say, "The Truth; and He is the High, the Great."
And intercession does not profit (any one) before Him except in the interest of one for whom He permitted. Until when apprehension was removed from their hearts, they said (among themselves): “What is it (that) your Nourisher-Sustainer told (you)?” They said: “The Truth, and He is the Most High, the Most Great.”
No intercession profits with Him, but for him to whom He gave permission. Until when their hearts were freed from terror, they said: What is it that your Lord said. They said: The Truth. And He is the Lofty, the Great.
“No intercession can avail in His presence except for those to whom He has granted permission. When terror [of His presence] is removed from their hearts, they will be asked, ‘What did your Lord command?’ They will answer, ‘Truth, and He is the Highest, the Almighty.’”
No intercession before Allah can avail anyone except for the one for whom He permits. Until when terror will be removed from their hearts, they shall ask the intercessors: "What has your Lord ordained?" They will answer: "The Truth," He is the Most High, the Great
No intercession can avail with Allah except for him whom Allah permits (to intercede). When their hearts are relieved of fright they will ask the intercessors: "What did your Lord say?" They will reply: "(He said) what is right, and He is the High, the Great."
And intercession avails naught with Him, save of him whom He permits. Until when fear is removed from their hearts, they say: What is it that your Lord said? They say: The Truth. And He is the Most High, the Great
And no recommendation will be of benefit with Him, except of him whom He will permit. At that point, when horror will be removed from their hearts, they will say, “What did your Fosterer say?” They will say, “The truth.” And He is the High, the Great.
And intercession is of no avail with Him, except from him whom He permits. Until when fear is removed from their hearts, they (seekers of intercession) ask (those whom they considered to be their intercessors), "What is it that your Lord said?" They say, "The Truth. And He is the Most High, the Great."
And no intercession with His presence will be of any benefit except from someone He has granted permission, until when fright is removed from their hearts and they will say, (inquiring): ‘What has your Lord said?’ They will say (in reply): ‘He has said the truth,’ (i.e., has granted the permission). And He alone is Most High, Most Great
Nor will intercession be of any help with Him, except for whom He has already given leave. Until when the fear has subsided from their hearts, they ask: "What did your Lord say" They will Say: "The truth!" And He is the Most High, the Great
"Nor will intercession be of any help with Him, except for whom He has already given leave." Until when the fear has subsided from their hearts, they ask: "What did your Lord say?" They will say: "The truth!" And He is the Most High, the Great
Nor will intercession be of any help with Him, except for whom He has already given leave. Until when the fear has subsided from their hearts, they ask: "What did your Lord say?" They will say: "The truth!" And He is the Most High, the Great.
And the mediation does not benefit/become useful at him except to whom He permitted/allowed to him, until when terror/panic (was) removed from their hearts/minds , they said: "What (did) your Lord say?" They said: "The truth, and He is the high and mighty/dignified, the great ."
And, before Him, intercession can be of no avail [to any] save one in whose case He may have granted leave [there for]: so much so that when the terror [of the Last Hour] is lifted from their hearts, they [who have been resurrected] will ask [one another], “What has your Sustainer decreed [for you]?” - [to which] the others will answer, “Whatever is true and deserved - for He alone is exalted, great!”
And intercession will not profit in His Reckoning except for him to whom He gives permission; till, when alarm (is lifted) from their hearts, they will say, "What did your Lord say?" They will say, "The Truth; and He is The Ever-Exalted, The Ever-Great."
No intercession availeth with Him save for him whom He permitteth. Yet, when fear is banished from their hearts, they say: What was it that your Lord said? They say: The Truth. And He is the Sublime, the Great
No intercession with Him will be of any benefit except that of those whom He has granted permission. The angels cannot intercede. They are always submissive to their Lord. Fear vanishes from their heart when (they receive a message from their Lord). They ask each other, "What did your Lord say?" Others answer, "He spoke the Truth. He is the Most High and the Most Great."
Intercession before Him is of no benefit, but for the one whom He has permitted. (And those who receive a command from Allah remain fearful) until when fear is removed from their hearts, they say (to each other), .What did your Lord say?. They say, .The Truth. He is the High, the Great
Intercession avails nothing with Him, except for him whom He gives authorization. Consequently, when the fear (of being brought to reckoning) is removed from their hearts (at the ‘Day of Judgment’), they say: "What is it that your Lord has just said?" They say: "The truth. He is the Most High, the Most Great."
Mediation with Allah will benefit only those for whom He (graciously) permits mediation. When their panic eases, they will ask their mediator, "What did your Lord say?" The mediators will answer, "The just verdict! He is the most Eminent, the Greatest!"
Intercession avails nothing with Him (on the Day of Judgment), except that of those to whom He gives authorization. Consequently, when the apprehension (of Day of Reckoning) has departed their hearts, they will ask one another, "What is it that your Lord has just said?" "The Truth," they will answer. "For He is the All-High, the All-Great ".
Nor shall intercession take effect with Him in Day of Judgement except from those permitted. And when the overwhelming effect of terror is eased off and the hearts calm down, the infidels shall ask: What was it that Allah said! They shall be told: "The Truth." And He is AL-'Aliyo (the Unique whose attributes belong to the highest regions of thought and reality, the Unique Who is eminently entitled to the designation "the Supreme") and AL-Kabir (the Omniscient
No intercession by angels or others will benefit in His presence, except for the one granted permission. Only when the terror of Judgement Day is released from their hearts will the angels on high ask: “What did your Lord say?” Those below will say, “The truth! And He is the Exalted, the Great.”
No intercession will be of any benefit with Him, except by those granted permission by Him. ˹At last,˺ when the dread ˹of Judgment Day˺ is relieved from their hearts ˹because they are permitted to intercede˺, they will ˹excitedly˺ ask ˹the angels˺, “What has your Lord ˹just˺ said?” The angels will reply, “The truth! And He is the Most High, All-Great.”
And intercession does not benefit with Him except for whom permission has been given, until when their hearts have calmed down they say: what did your Lord say? They say: the truth, and He is the exalted and great.
None can intercede with God save him who has received His sanction. When fear is banished from their hearts, they shall ask each other: ‘What has your Lord ordained?‘ ‘The Truth,‘ they shall answer. ‘He is the Most High, the Supreme One.‘
Intercession with Him will be in vain, unless it coincides with His will. When their minds are finally settled down, and they ask, "What did your Lord say," they will say, "The truth." He is the Most High, the Most Great.
Intercession does not work with Him except when He permits it. [But, on the day of Judgment,] when the terror is removed from their hearts, they will say [to one another], "What has your Lord said?" They will say, "The truth." And He is the Most High, the Most Great.
Intercession will be of no avail with Him except when He permits it. [But, on the day of Judgment,] when the terror is removed from their hearts, they will say [to one another], "What has your Lord said?" They will say, "The truth." And He is the Exalted, the Great.
And the intercession did not benefit Him except for whom He permitted for him. Until, if dismay was removed from their cores they said, “What did your Lord say?” They said, “the right, and He is Al-Aly (The High), Al-Kabeer (The Grand).”
And intercession will not avail with Him except for him to whom He gives leave; till, when terror is lifted from their hearts, they will say: What is it that your Lord said? They will say: The truth ; and He is the Most High, the Great .
Before Him, intercession is of no avail, except by one to whom He may have granted permission. When the terror is lifted from their hearts, they will ask [one another]: 'What has your Lord ordained?' They will answer: 'The truth. He is the Most High, the Supreme.'
No intercession is of any avail with Him except that one stands up as a witness of Law in His Court. When their hearts are calmed down, they will ask, "What did your Lord decide?" The witnesses will say, "The decisive Truth." He is the Most High, Most Great
And intercession will not avail aught with Him save of him whom He permits. Until when fear shall be removed from their hearts, They shall say: What is it that your Lord said? They shall say: The truth. And He is the Most High, the Great
No intercession avails with HIM, except of him whom HE permits it, until when the hearts of those who are granted permission to intercede are relieved of awe, others would say, `What is that your Lord said?' They will answer, `The truth.' And HE is the High, the Great
And intercession will benefit none with Him, save whomsoever He gives leave, such that when terror is banished from their hearts, they will ask, “What did your Lord say?” They will reply, “The truth, and He is the Exalted, the Great.
"No intercession (or help) can be of use in His Presence except for those to whom He has given permission. So far (is this true) that, when the fear is taken away from their (even the angel’s) hearts, they will say: ‘What is it that your Lord ordered?’ (But then again) they will say: 'That which is true and just; And He is the Highest (Al-Ali’i), the Greatest (Al-Kabir).' "
Intercession with Him avails nothing except those to whom He grants permission. Once fear is dispelled from their hearts, they will ask, “What did your Lord say?” They will answer, “The truth; and He is the Most High, the Great.”
Intercession with Him is of no value, except for someone He has permitted. Until, when fear has subsided from their hearts, they will say, 'What did your Lord say?' They will say, 'The truth, and He is the High, the Great.'
And no intercession can avail with God except for those permitted: such that when their hearts are freed from fear, they will say, “what said your Lord?" They will say, “The Truth. And God is supremely exalted, supremely great."
And intercession does not benefit with Him except for one whom He permits. [And those wait] until, when terror is removed from their hearts, they will say [to one another], "What has your Lord said?" They will say, "The truth." And He is the Most High, the Grand
And intercession does not profit with Him, except for whom He permitted; until when terror is removed from their hearts, they will say, 'What said your Lord?' They will say, 'The truth.' And He is the High, the Great.
"No intercession can avail in His Presence, except for those for whom He has granted permission. So far (is this the case) that, when terror is removed from their hearts (at the Day of Judgment, then) will they say, 'what is it that your Lord commanded?' they will say, 'That which is true and just; and He is the Most High Most Great'."
"No intercession can avail in His Presence, except for those for whom He has granted permission. So far (is this the case) that, when terror is removed from their hearts (at the Day of Judgment, then) will they say, 'what is it that your Lord commanded?' they will say, 'That which is true and just; and He is the Most High Most Great'."
۞ قُلۡ مَن یَرۡزُقُكُم مِّنَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ قُلِ ٱللَّهُۖ وَإِنَّاۤ أَوۡ إِیَّاكُمۡ لَعَلَىٰ هُدًى أَوۡ فِی ضَلَـٰلࣲ مُّبِینࣲ ٢٤
Say [Prophet], ‘Who gives you sustenance from the heavens and earth?’ Say, ‘God does,’ and ‘[One party of us] must be rightly guided and the other clearly astray.’
Say (O Muhammad to these polytheists): “Who gives you provision from the heavens and the earth?” Say: “Allah, and surely, (either) we or you are on guidance or in a plain error.”
Say thou: who provideth food for you from the heavens and the earth? Say thou: Allah; verily either we or ye are on the guidance or in error manifest
Say: "Who gives you food from the heavens and the earth?" Say: "God. Surely either you or we are on guidance, or are lost in clear error."
Say, “Who provides your life sustenance from the heavens and the earth (levels of consciousness and body)?”... Say, “Allah! Indeed, one of us is upon the reality and the other in clear corruption!”
Say: ´Who provides for you from the heavens and earth?´ Say: ´Allah. It is certain that one or the other of us, either we or you, is following guidance or else clearly astray.´
Say, ‘Who provides for you from the heavens and the earth?’ Say, ‘Allah! Indeed either we or you are rightly guided or in manifest error.’
Say: "Who is it that provides for you out of the heavens and the earth?" Say: "It is God! Surely then, either we (who believe in His Oneness as the Deity, Lord, and Supreme Sovereign) or you (who associate partners with Him in His Divinity, Lordship, and Sovereignty) follow the right guidance or are in obvious error."
Say, `Who provides you sustenance from the heavens and the earth?' (Then) tell, `(None other than) Allah.' Surely, we (- the believers) are on the right guidance, nonetheless you (the disbelievers) are engrossed in evident error
Say: 'Who provides for you out of the heavens and the earth?' Say: 'God.' Surely, either we or you are upon right guidance, or in manifest error
Say: “Who provides for you from the skies and the earth?” Say: “God, and indeed (either) we or you are on guidance or in obvious error.”
Ask the disbelievers: “Who provides for you from the heaven [rain] and from the earth [edible materials.]? We believe that it is God. Naturally we cannot be both right and one of us [either the believers or the disbelievers] is wrong
Say, “Who gives you sustenance from the heavens and the earth?” Say, “It is God, and certainly we and you are either on right guidance or in manifest error.
Saysg, “Who provides for youpl from the heavens and the earth?” Say, “Allah—and indeed, either you or we are rightly guided or in evident misguidance.”
Say, 'Who provides from the heavens and the earth?' Say, 'God.' And, verily, we or ye are surely in guidance or in an obvious error
Proclaim, “Who provides you sustenance from the sky and the earth?” Proclaim, “Allah - and indeed either we or you are upon guidance, or in open error.”
Say, “Who provides sustenance for you from the heavens and from the earth?” say, “It is Allah; so either only we or only you are on guidance or in evident misguidance.
Say, who provideth food for you from heaven and earth? Answer, God: And either we, or ye, follow the true direction, or are in a manifest error
Say, "Who gives you the sustenance from the heavens and the earth?" Say, "It is Allah. And most surely we or you are on a right way or in manifest error!"
Say: 'Who provides for you from the heavens and earth? ' Say: 'Allah. ' Surely, either we or you are rightly guided or in clear error
SAY: Who supplieth you out of the Heavens and the Earth? SAY: God. And either we or ye have guidance, or are in palpable error
Say: “Who gives you provision from the heavens and the earth?” Say: “Allah, and verily, (either) we or you are truly on guidance, or in plain error.”
Say: Who provides for you from the heavens and the earth? Say: God. And, truly, we or you are either on guidance or clearly going astray.
Say, “Who provides for you from the skies and the earth?” Say, “Allah! Truly, you [unbelievers] or we [believers] are on right guidance or in obvious error.”
O Prophet, ask them: "Who provides your sustenance from the heavens and the earth?" If they do not answer, then say: "It is Allah! Certainly one of us; either we or you are rightly guided or in manifest error."
Ask them, (O Prophet): "Who provides you sustenance from the heavens and the earth?" Say: "Allah. Now, inevitably only one of us is rightly guided, either we or you; and the other is in manifest error."
Say: Who gives you sustenance from the heavens and the earth? Say: Allah. And surely we or you are on a right way or in manifest error
Say, “ Who provides you from the skies and the earth?” Say, “Allah, and certainly (either) we or you are on guidance or in clear error.”
Say, "Who provides for you from the heavens and the earth?" Say, "Allah! And indeed either of us — we or you — are on right guidance or in manifest error."
Say: ‘Who provides you sustenance from the heavens and the earth?’ Say (yourself): ‘Allah (provides). And no doubt, either we or you are guided aright or lost in open error.
Say: "Who provides for you from the heavens and the Earth" Say: "God! And either we or you are guided, or are clearly astray."
Say: "Who provides for you from the heavens and the earth?" Say: "God! And either we or you are guided, or are clearly astray."
Say: "Who provides for you from the heavens and the earth?" Say: "God! And either we or you are guided, or are clearly astray."
Say: "Who provides for you from the skies/space and the earth/Planet Earth?" Say: "God and that we or you (are) on (E) guidance, or in clear/evident misguidance."
Say: “Who is it that provides for you sustenance out of the heavens and the earth?” Say: “It is God. And, behold, either we [who believe in Him] or you [who deny His oneness] are on the right path, or have clearly gone astray!”
Say, "Who provides you from the heavens and the earth?" Say, " Allah! And surely, either we or you (only) are indeed upon (right) guidance or in evident error."
Say: Who giveth you provision from the sky and the earth? Say: Allah, Lo! we or you assuredly are rightly guided or in error manifest
Say, "Who provides you with sustenance from the heavens and the earth?" Say, "It is God. Only one group among us has the true guidance. The others must certainly be in plain error"
Say, .Who gives you sustenance from the heavens and the earth?. Say, .Allah. And We or you are either on the right path or in open error
Say: "Who gives you sustenance from the heavens and the earth? Say: “It is Allâh!. Verily, either we or you are rightly guided or in an evident deception."
Say, "Who sends you provisions from the heavens and the earth?" (And if they fail to answer) say, "Allah! And only one of us is upon the true guidance. The other has clearly gone astray."
Say: "Who gives you sustenance from the heavens and the earth? Say: “It is Allâh alone! Verily, we or you are either on the path of truth or in utter deception".
Ask them O Muhammad: Who provides you with livelihood from the heavens - rain, heat, light- and from the earth (plants, animals, springs, oil, minerals and treasures)! And say to them: "It is Allah" and say to them: "Obviously some of us are treading the path of truth and righteousness and the others treading the path leading to the loss in the maze of error"
Ask, Messenger: “Who provides you sustenance from the Heavens and the Earth?” Say: “Allah. It is either you or us: since only one can be guided, the other must be misguided.”
Ask ˹them, O Prophet˺, “Who provides for you from the heavens and the earth?” Say, “Allah! Now, certainly one of our two groups is ˹rightly˺ guided; the other is clearly astray.”
Say: who provides for you from the heavens and the earth? Say: Allah, and we or you are either upon guidance or in clear error.
Say: ‘Who provides for you from the heavens and the earth?‘ Say: ‘God. Either we or you are right, or clearly in the wrong.‘
Say, "Who provides for you, from the heavens and the earth?" Say, "GOD," and "Either we or you are guided, or have gone far astray."
Say, "Who provides for you from the heavens and the earth?"" Say, "God does. Then either we or you are rightly guided or clearly lost."
Say, "Who provides for you from the heavens and the Earth? " Say, "God does. Then you or we are rightly guided or lost."
Say, “Who provides livelihood to you from the skies and the earth?” Say, “Allah. And we or you are either upon guidance or in obvious astray.”
Say: Who gives you sustenance from the heavens and the earth? Say: Allah . And verily we or you are upon right guidance, or in manifest error.
Say: 'Who is it that gives you sustenance out of the heavens and the earth?' Say: 'It is God; and either we or you are on the right path or have clearly gone astray!'
Say, "Who grants you provision from the heavens and the earth?" Say, "Allah" and see for yourself who is rightly guided and who is in error, we or you?" (You wish to keep the God-given resources unto yourselves and we insist on an equitable distribution)
Say: Who gives you the sustenance from the heavens and the earth? Say: Allah. And most surely we or you are on a right way or in manifest erro
Say, `Who gives you sustenance from the heavens and the earth?' Say, `ALLAH. Either WE or you are on right guidance or in manifest error
Say, “Who provides for you from the heavens and the earth?” Say, “God. And surely either we or you are upon guidance or in manifest error.
Say: "Who gives you provision (your livelihood), from the heavens and (from) the earth?" Say: "It is Allah; And it is (also) certain that either we or you are in right guidance or in clear error!"
Say, “Who provides for you from the heavens and the earth?” Say, “God,” and “Either we or you are on guidance or clearly in the wrong.”
Say, 'Who provides for you from the heavens and the earth?' Say, 'God. And Either you, or we, are rightly guided, or in evident error.'
Say, "Who provides you sustenance from the heavens and the earth?" Say, “God. And either you or we are on guidance or in evident error."
Say, "Who provides for you from the heavens and the earth?" Say, " Allah . And indeed, we or you are either upon guidance or in clear error."
Say, 'Who provides for you from the heavens and the earth?' Say, 'God; and indeed, we or you are surely upon guidance or in clear error.’
Say: "Who gives you sustenance, from the heavens and the earth?" Say: "It is God; and certain it is that either we or ye are on right guidance or in manifest error!"
Say: "Who gives you sustenance, from the heavens and the earth?" Say: "It is Allah; and certain it is that either we or ye are on right guidance or in manifest error!"
قُل لَّا تُسۡءَلُونَ عَمَّاۤ أَجۡرَمۡنَا وَلَا نُسۡءَلُ عَمَّا تَعۡمَلُونَ ٢٥
Say, ‘You will not be ques-tioned about our sins, nor will we be questioned about what you do.’
Say (O Muhammad to these polytheists): “You will not be asked about our sins, nor we will be asked about your deeds.”
Say thou: ye will not be questioned about that which we have committed, nor shall we be questioned about that which ye work
Say: "You will not be questioned about the sins that we have committed, nor shall we be questioned about your deeds."
Say, “Neither will you be questioned of our crimes nor us of your deeds!”
Say: ´You will not be asked about any evil we committed and we will not be asked about what you did.´
Say, ‘You will not be questioned about our guilt, nor shall we be questioned about what you do.’
Say: "(If you consider us to be committing a wrong in believing in and worshipping the One God, then know that) you will not be called to account for what we have done, nor will we be called to account for what you do."
Say, `You will not be called upon to account for our sins, nor shall we be called upon to account for your doings.
Say: 'You will not be questioned concerning our sins, neither shall we be questioned as to what you do.
Say: “You will not be questioned about what we have done wrong, and we will not be questioned about what you do.”
Say to disbelievers: “ You are not responsible for us [if we are wrong.] For the same token, we are not responsible for your deeds.”
Say, “You will not be questioned as to our sins, nor will we be questioned as to what you do.
Saysg, “Youpl will not be asked about the crimes we committed, nor will we be asked about what you do.”
Say, 'Ye shall not be asked about what we have sent, nor shall we be asked about what ye do
Proclaim, “You will not be questioned regarding the sins you assume we have committed, nor will we be questioned regarding your misdeeds.”
Say, “You shall not be questioned about the evils that we have committed and we will not be questioned about all that you do.”
Say, Ye shall not be examined concerning what we shall have committed: Neither shall we be examined concerning what ye shall have done
Say, "You will not be questioned as to what we are guilty of, nor shall we be questioned as to what you do."
Say: 'You will not to be questioned about our sins, neither will we be questioned for your actions.
SAY: Not as to our faults shall ye be questioned; neither shall we be questioned as to your actions
Say: “You will not be asked about what we committed in crime, and nor shall we be asked of what you do.”
Say: You will not be asked of what we sinned, nor will we be asked about what you do.
Say, “You shall not be questioned about our sins, and we shall not be questioned about yours.”
Further, tell them: "You shall not be questioned about our errors nor shall we be questioned about your actions."
Tell them: "You will not be called to account about the guilt we committed, nor will we be called to account for what you did."
Say: You will not be asked of what we are guilty, nor shall we be asked of what you do
Say, “You will not question about our crimes neither will we be questioned about what you do.”
Say, "You will not be asked what we may be guilty of, nor shall we be asked of what you do."
Say: ‘You will not be asked about the sin that (you presume) we have perpetrated. Nor shall we be asked about what you do.
Say: "You will not be asked about our crimes, nor will we be asked for what you do."
Say: "You will not be asked about our crimes, nor will we be asked for what you do."
Say: "You will not be asked about our crimes, nor will we be asked for what you do."
Say: "You will not be questioned/asked about what we committed a crime/sin, and nor we be asked/questioned about what you make/do ."
Say: “Neither shall you be called to account for whatever we may have become guilty of, nor shall we be called to account for whatever you are doing.”
Say, "You will not be questioned about whatever crimes (we committed), nor will we be questioned about whatever you do."
Say: Ye will not be asked of what we committed, nor shall we be asked of what ye do
Say, "You will not be questioned about our sins nor shall we about your deeds"
Say, .You will not be asked about the sins we committed, and we will not be asked about what you do
Say: "You will not be questioned as to what we committed, nor shall we be questioned as to what you do."
Say, "You will not be asked about the wrongs we commit and we will not be held responsible for what you do."
Say: "You won’t be questioned about the iniquitous deeds we committed, nor shall we be questioned about what you do".
And say to them: "You shall never have to answer for our wrongs and our misgivings nor shall we have to answer for your deeds."
Say: “You will not be questioned about what you think we are guilty of, nor shall we be questioned about what you did.”
Say, “You will not be accountable for our misdeeds, nor will we be accountable for your deeds.”
Say: you will not be asked about what we have committed and we will not be asked about what you do.
Say: ‘You are not accountable for our sins, nor are we accountable for your actions
Say, "You are not responsible for our crimes, nor are we responsible for what you do."
Say, "You will not be asked about what we have done, and we will not be asked about what you do."
Say, "You will not be asked about what we have done, and we will not be asked about what you do."
Say, “You will not be asked about what we criminalized, nor will we be asked about what you worked on.”
Say: You will not be questioned as to what we are guilty of, nor shall we be questioned as to what you do .
Say: 'Neither shall you be called to account for whatever we have become guilty of nor shall we be called to account for whatever you are doing.'
Say, "You will not be asked of our wrongs, nor shall we be called to account for what you are doing."
Say: You will not be questioned as to what we are guilty of, nor shall we be questioned as to what you do
Say, `You will not be questioned as to our sins, nor shall we be questioned as to what you do.
Say, “You will not be questioned concerning that of which we were guilty; nor will we be questioned concerning what you do.
Say: "You shall not be asked about our sins, and we shall not be asked about what you do."
Say, “You won’t be held accountable for our sins, nor will we be held accountable for your actions.”
Say, 'You will not be asked about our misdeeds, nor will we be asked about what you do.'
Say, “you will not be questioned about the sins we committed, and we will not be questioned about what you do."
Say, "You will not be asked about what we committed, and we will not be asked about what you do."
Say, 'You will not be asked about what sins we committed and we will not be asked about what you do.’
Say: "Ye shall not be questioned as to our sins, nor shall we be questioned as to what ye do."
Say: "Ye shall not be questioned as to our sins, nor shall we be questioned as to what ye do."
قُلۡ یَجۡمَعُ بَیۡنَنَا رَبُّنَا ثُمَّ یَفۡتَحُ بَیۡنَنَا بِٱلۡحَقِّ وَهُوَ ٱلۡفَتَّاحُ ٱلۡعَلِیمُ ٢٦
Say, ‘Our Lord will gather us together, then He will judge justly between us; He alone is the All Knowing Judge.’
Say: “Our Lord will assemble us all together (on the Day of Resurrection), then He will judge between us with truth. And He is the Trust-worthy judge, All-Knower of everything.”
Say thou: our Lord shall assemble us together, then He shall judge between us with truth; and He is the Great Judge, the Knower
Say: "Our Lord will gather us together and judge between us equitably, for He is the Judge all-knowing."
Say, “Our Rabb will assemble us and then judge between us in truth (separate those who are in the right from those who are in error)... HU is the Fattah, the Aleem.
Say: ´Our Lord will bring us all together and then will judge between us with the truth. He is the Just Decider, the All-Knowing.´
Say, ‘Our Lord will bring us together, then He will judge between us with justice, and He is the All-knowing Judge.’
Say: "Our Lord will bring us all together and then He will judge between us with truth and separate us. He is One Who judges between people with truth and separates them, the All-Knowing."
Say, `Our Lord will bring us together (in a battle-field as opponents) and then He will judge between us with truth for He alone is the Supreme Judge, the All-Knowing
Say: 'Our Lord will bring us together, then make deliverance between us by the truth. He is the Deliverer, the All-knowing.
Say: “Our Lord brings us together, then He judges between us in truth, and He is the knowledgeable judge.”
Say: “God will gather us all together one day and judge between us with full justice. He knows everything and will be the best judge.”
Say, “Our Lord will gather us together and will, in the end, decide the matter between us and you in truth and justice, and He is the one to decide, the All Knowing.
Saysg, “Our Lord will bring us together, then He will legislate justly for us with the truth, for He is the Legislator, the All-Knowing.”
'Our Lord shall assemble us together; then He shall open between us in truth, for He is the opener who knows.
Say, “Our Lord will bring us all together, and then judge truthfully between us; and He is the Best Judge, the All Knowing.”
Say, “Our Lord will gather us together and then segregate between us by the truth and it is He who is The Opener, The All-knowing.”
Say, our Lord will assemble us together at the last day: Then will He judge between us with truth; and He is the judge, the knowing
Say, "Our Lord will gather us together, then will He judge between us with the truth; and He is the greatest Judge, the All-knowing."
Say: 'Our Lord will bring us all together, then, with truth, He will rightly judge between us. He is the Opener, the Knower
SAY: Our Lord will gather us together: then will He judge between us in justice; for He is the Judge, the Knowing
Say: “Our Nourisher-Sustainer will assemble us, afterwards He will judge between us through Al-Haqq (‘The Truth’), and He is the Most Well-Informed Judge.”
Say: Our Lord will gather us. Again, He will explain The Truth among us and He is The Opener, The Knowing.
Say, “Our Lord will assemble us together, and then He will judge between us [two groups] with truth. He is the Judge, the All-knowing.”
Say: "Our Lord will bring us all together, then He will rightly judge between us. He is the Judge Who knows everything."
Say: "Our Lord will bring us together and then He will rightly judge between us. He is the Great Judge, the All-Knowing."
Say: Our Lord will gather us together, then He will judge between us with truth. And He is the Best Judge, the Knower
Say, “Our Fosterer will gather us together then He will Judge between us with truth, and He is the judge, the Knowing.”
Say, "Our Lord will gather us together. Then He will judge between us on the basis of truth. And He is the Best Judge, the Best One to know."
Say: ‘Our Lord will assemble all of us (on the Day of Rising), then He will judge amongst us with the truth. And He is the Best Judge, All-Knowing.
Say: "Our Lord will gather us together then He will judge between us with truth. He is the Judge, the Knowledgeable."
Say: "Our Lord will gather us together then He will judge between us with the truth. He is the Judge, the Knowledgeable."
Say: "Our Lord will gather us together then He will judge between us with the truth. He is the Judge, the Knowledgeable."
Say: "Our Lord gathers/collects between us, then He opens/judges between us with the truth , and He is the opener/judge , the knowledgeable."
Say: “Our Sustainer will bring us all together [on Judgment Day], and then He will lay open the truth between us, in justice - for He alone is the One who opens all truth, the All-Knowing!”
Say, "Our Lord will gather us together; (Literally: "between" us) thereafter He will arbitrate between us with the Truth, and He is The Superb Arbiter, The Ever- Knowing."
Say: Our Lord will bring us all together, then He will judge between us with truth. He is the All-knowing Judge
Say, "Our Lord will gather us all together and issue the true Judgment about our differences. He is the Best Judge and All-knowing."
Say, .Our Lord will assemble us together, then will judge between us with truth. He is the best Judge, the All-Knowing
Say: "Our Lord will gather us all together, then He will judge between us equitably. He is the Judge, the All-Knowing.”
Say, "(On the Day of Judgment) our Lord will bring us together. Then He will settle all matters between us fairly and equitably. He is the all-Knowing Judge!"
Say: "Our Lord will gather us all together, then He will judge between us equitably. And He is the Perfect Judge, the All-Knowing”.
And say to them: "Allah shall bring us all to assemble before Him together in Day of Judgement and then He decides our case with equity and justice; He is AL-Fattah (the One Who resolves matters and brings them to a decision) and He is AL-'Alim (the Omniscient)
Say: “Our Lord will gather us all, then He will judge us justly. He is the Supreme Judge, the Knower.”
Say, “Our Lord will gather us together, then He will judge between us with the truth. For He is the All-Knowing Judge.”
Say: our Lord will bring us together, then He will judge between us in truth, and He is the knowing judge.
Say: ‘Our Lord will bring us all together, then He will rightly judge between us. He is the All-knowing Judge.‘
Say, "Our Lord will gather us all together before Him, then He will judge between us equitably. He is the Judge, the Omniscient."
Say, "Our Lord will bring us together; then He will judge between us in Truth, for He is the All-knowing, the Just Decider."
Say, "Our Lord will bring us together; then He will judge between us in Truth, for He is the All-knowing, the Just Decider."
Say, “Our Lord will gather between us; then He will conquer between us with the right. And He is Al-Fatah (The Conqueror), Al- Aalim (The Knowledgeable).”
Say: Our Lord will gather us together, then will He judge between us (and you) with the truth, and He is the greatest Judge, the All-knowing .
Say: 'Our Lord will bring us all together, and then He will lay open the truth between us, in justice. He alone is the One who opens all truth, the All-Knowing.'
Say, "Our Lord will bring us all together, then He will lay open the Truth between us. Verily, He is the Exponent of truth, All-Knowing."
Say: Our Lord will gather us together, then will He judge between us with the truth; and He is the greatest Judge, the All-knowing
Say, `Our Lord will bring us all together, then HE will judge between us with truth, and HE is the Best Judge, the All-Knowing.
Say, “Our Lord will gather us together; then He will decide between us with truth; and He is the Arbiter, the Knower.
Say: "Our Lord will bring (all of) us together and in the end, (He) will judge the matter between us in truth and justice: And He is the One to judge (Al-Fatta'h), the All Knowing (Al-Aleem, of the true status of all affairs)."
Say, “Our Lord will gather us together, then He will judge justly between us. He is the All-Knowing Judge.”
Say, 'Our Lord will bring us together; then He will judge between us equitably. He is the All-Knowing Judge.'
Say, “Our Lord will assemble us, then judge between us by truth: and Gott is the most knowing judge.â€
Say, "Our Lord will bring us together; then He will judge between us in truth. And He is the Knowing Judge."
Say, 'Our Lord will reconcile between us, then He will judge between us with the truth; and He is the Judge, the Knowing.'
Say: "Our Lord will gather us together and will in the end decide the matter between us (and you) in truth and justice: and He is the one to decide, the One Who knows all."
Say: "Our Lord will gather us together and will in the end decide the matter between us (and you) in truth and justice: and He is the one to decide, the One Who knows all."
قُلۡ أَرُونِیَ ٱلَّذِینَ أَلۡحَقۡتُم بِهِۦ شُرَكَاۤءَۖ كَلَّاۚ بَلۡ هُوَ ٱللَّهُ ٱلۡعَزِیزُ ٱلۡحَكِیمُ ٢٧
Say, ‘Show me those you joined to Him as partners. No indeed! He alone is God, the Almighty, the All Wise.’
Say (O Muhammad to these polytheists): “Show me those whom you have joined with Him as partners. Nay! But He is the All-Mighty, the All-Wise.”
Say thou: show me those whom ye have joined with Him as associates. By no means! Aye! He is Allah, the Mighty, the Wise
Say: "Just show me those you associate with Him as compeers." No, (you cannot), for He is God, the all-mighty and all-wise."
Say, “Show me those partners you assume exists besides Him! No, never! HU alone is Allah, who is the Aziz, the Hakim.”
Say: ´Show me those you have joined to Him as associates. No indeed! He is Allah, the Almighty, the All-Wise.´
Say, ‘Show me those whom you associate with Him as partners.’ No indeed! [They can never show any such partner]. Rather He is Allah, the All-mighty, the All-wise
Say: "Show me those beings that you have joined with Him as partners (so that I may see whether any among them deserve worship!) No! (You cannot do it because it is impossible!) But He alone is God, the All-Glorious with irresistible might (Who never needs and admits any partnership), the All-Wise (Whose Divine Wisdom rejects partnership with Him)."
Say, `Show me those beings whom you number with Him as (His) associates. By no means (should you associate partners with Him) for it is Allah (alone) Who is the All-Mighty, the All-Wise
Say: 'Show me those you have joined to Him as associates. No indeed; rather He is God, the All-mighty, the All-wise.
Say: “Show me those you joined with Him as associates. No way, but He is God, the powerful and the wise.”
Say: “Show me the ones whom you worship beside God [show me their power.] No [they are powerless as you see], it is only God who is the Almighty, the Most Wise
Say, “Show me those whom you have joined with Him as partners, but by no means can you do it. No, He is God, the Exalted in Power, the Wise.
Saysg, “Show me those you have attached to Him as associates. But no! Rather, He is Allah, the Almighty, the All-Wise.”
Say, 'Show me those whom ye have added to Him as partners; not so! nay, but He is God, the mighty, the wise!
Say, “(Dare you) Show me those whom you have matched with Him – never! Rather only He is Allah, the Most Honourable, the Wise.”
Say, “Show me those you have joined with Him as partners. Not at all! Nay It is Allah, The All-mighty, The All-wise.”
Say, shew me those whom ye have joined as partners with Him? Nay; rather He is the mighty, the wise God
Say, "Show me those whom you have joined with Him as partners; by no means (can you do it). Nay! He is Allah, the Mighty, the Wise."
Say: 'Show me those whom you joined with Him as associates; no, indeed; rather He is Allah, the Almighty, the Wise
SAY: Shew me those whom ye have united with Him as associates: Nay, rather, He is God, the Mighty, the Wise
Say: “Show me those whom you have joined with Him as partners." Impossible! Rather, He is Allah, the All-Mighty, the All-Wise
Say: Cause me to see those whom you caused to join with Him as ascribed associates. No indeed! Nay! He is God, The Almighty, The Wise.
Say, “Show me those that you have joined with Him as partners. Nonsense! He is Allah, the Victorious, the Perfectly Wise.”
Say: "Show me those whom you have made associate gods with Him. Nay! By no means can you do it. Allah Alone is the Almighty, the Wise."
Say: "Show me those whom you have attached to Him as His associates (in Divinity)." Nay, Allah alone is Most Mighty, Most Wise
Say: Show me those whom you join with Him as associates. By no means (can you)! Nay, He is Allah, the Mighty, the Wise
Say, “Show me those whom you have joined with Him as partners, by no means (are they partners), no it is Allah (Who is), the Mighty, the Wise.”
Say, "Show me those whom you worship besides Him. No! But it is Allah, the Omnipotent, the Wise, alone Who is worthy of worship."
Say: ‘Show me the partners you have associated with Allah. There is no (partner) at all. Truly, He is the One Who is Almighty, Most Wise.
Say: "Show me those whom you have set up as partners with Him! No; He is but God, the Noble, the Wise."
Say: "Show me those whom you have set up as partners with Him! No; He is but God, the Noble, the Wise."
Say: "Show me those whom you have set up as partners with Him! No; He is but God, the Noble, the Wise."
Say: "Show me/make me understand those whom you joined with Him partners (with God), no but He is God, the glorious/mighty , the wise/judicious
Say: “Point out to me those [beings] that you have joined with Him [in your minds] as partners [in His divinity]! Nay - nay, but He [alone] is God, the Almighty, the Wise!”
Say, "Show me (the ones) you have joined to Him as associates! Not at all. No indeed, He is Allah, The Ever-Mighty, The Ever-Wise."
Say: Show me those whom ye have joined unto Him as partners. Nay (ye dare not)! For He is Allah, the Mighty, the Wise
Say, "Show me those whom you have related to God as His partner. He is too Exalted to have any partners. He is the Majestic and All-wise God."
Say, .Show me the ones whom you have associated with Him as partners. Never! (You can never produce such partners.) He is but Allah, the Mighty, the Wise
Say: ”Show me those whom you have joined to Him as associates. Nay, He is Allâh, the All-Mighty, the All-Wise."
Say, "Let me look at those you have installed as His partners. Not at all! Indeed, Allah (by His own right) is the most Powerful and the Wisest!"
Say: ”Show me those whom you have joined with Him as associates: No indeed! In fact, He is Allâh, the Almighty, the All-Wise."
And say to them: Would you show me those deities whom or which you incorporate with Him and share, as you presume, His divine nature! How repulsive to the imagination and how unpleasant to contemplate! But He is Allah, AL-Aziz and AL-Hakim
Say: “Show me those you associate as partners with Allah. Never! Allah is Almighty, the Wise.
Say, “Show me those ˹idols˺ you have joined with Him as partners. No! In fact, He ˹alone˺ is Allah—the Almighty, All-Wise.”
Say: show me those you have attached to Him as partners, but no, He is Allah the mighty and wise.
Say: ‘Show me those whom you have named with Him as partners. Never. God alone is the Almighty One, the Wise One.‘
Say, "Show me the idols you have set up as partners with Him!" Say, "No; He is the one GOD, the Almighty, Most Wise."
Say, "Show me those whom you have joined to Him as partners. No! Rather, He [alone] is God, the Almighty, the Wise."
Say, "Show me those whom you have joined to Him as partners. No! Rather, He [alone] is God, the Revered, the Wise."
Say, “Show me those who you have attached to Him as associates. Nay, but He is Allah, Al-Aziz (The Almighty), Al-Hakeem (The Wise).”
Say: Show me those you have joined to Him as associates! By no means (can you do it). Nay! He is Allah, the Mighty, the Wise .
Say: 'Show me those whom you allege to be partners with Him. Nay! He alone is God, the Almighty, the Wise.'
Say, "Point out to me those whom you associate with Him as partners. Nay - nay, but He alone is God, the Almighty, the Wise."
Say: Show me those whom you have joined with Him as associates; by no means (can you do it). Nay! He is Allah, the Mighty, the Wise
Say, `Show me those whom you have joined with HIM as associates.' Nay ! that cannot be, for HE is ALLAH, the Mighty, the Wise
Say, “Show me those whom you have joined with Him as partners. Nay! Rather, He is God, the Mighty, the Wise.
Say: "Show me those whom you have joined with Him as 'partners' (to Him): Nay! But He is Allah, the Almighty (Al-Aziz), All Wise (Al-Hakeem)."
Say, “Show me those you’ve attached to Him as partners. No, indeed! He is God, the Mighty, the Wise.”
Say, 'Show me those you have attached to Him as associates. No indeed! But He is God, the Powerful, the Wise.'
Say, “Show me those you have joined in partnership with God. By no means! No, God is The God, supreme in power and wisdom."
Say, "Show me those whom you have attached to Him as partners. No! Rather, He [alone] is Allah , the Exalted in Might, the Wise."
Say, 'Show me those partners whom you joined with Him. Not so, nay, He is God, the Mighty, the Wise.'
Say: "Show me those whom ye have joined with Him as partners: by no means (can ye). Nay, He is God, the Exalted in Power, the Wise."
Say: "Show me those whom ye have joined with Him as partners: by no means (can ye). Nay, He is Allah, the Exalted in Power, the Wise."
وَمَاۤ أَرۡسَلۡنَـٰكَ إِلَّا كَاۤفَّةࣰ لِّلنَّاسِ بَشِیرࣰا وَنَذِیرࣰا وَلَـٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا یَعۡلَمُونَ ٢٨
We have sent you [Prophet] only to bring good news and warning to all people, but most of them do not understand
And We have sent you (O Muhammad) as a giver of glad tidings and a Warner for all mankind, but most of people don’t know.
And We have not sent thee save as a bearer of glad tidings and a warner Unto all mankind; but most of man kind know not
We have sent you only as a bearer of good tidings and admonisher for all mankind; yet most people do not understand
We disclosed you as a giver of good news and as a warner to all of mankind... But the majority of the people do not understand (what this means)!
We only sent you for the whole of mankind, bringing good news and giving warning. But most of mankind do not know it.
We did not send you except as a bearer of good news and warner to all mankind, but most people do not know
We have not sent you but to all humankind as a bearer of glad tidings (of prosperity for faith and righteousness) and a warner (against the consequences of misguidance). But most of humankind do not know (this, nor do they appreciate what a great blessing it is for them)
(Prophet!) We have sent you not but towards entire mankind (till the end of time) as a Bearer of glad-tidings and as a Warner but most people do not know (that the Message of Islam is universal and the Qur'an the last revealed Book)
We have sent thee not, except to mankind entire, good tidings to bear, and warning; but most men do not know it
And We did not send you except as a giver of good news and a warner for all people, but most people do not know.
O’ Mohammad, I have sent you for the entire humanity [not for a given nation] to be a Warner and the bearer of the good news [that your good deeds will be rewarded by permanent residency in Paradise]; unfortunately, most people do not realize it
We have not sent you except as a universal messenger to humanity, giving them good news, and warning them against harmful deeds, but most people do not understand
And We have not sent you but to the whole of mankind, as a herald of glad tidings and a warner, but the majority of mankind does not know.
We have only sent thee to men generally as a herald of glad tidings and a warner; but most men do not know
And O dear Prophet, We have not sent you except with a Prophethood that covers the entire mankind, heralding glad tidings and warnings, but most people do not know. (Prophet Mohammed – peace and blessings be upon him – is the Prophet towards all mankind.
We have not sent you except for the entire humankind as a bringer of glad tidings and as a warner but most human beings know not.
We have not sent thee otherwise than unto mankind in general, a bearer of good tidings, and a denouncer of threats: But the greater part of men do not understand
And We have not sent you (Muhammad) but to all mankind (or as a Universal Messenger) as a bearer of good news and as a Warner, but most men know not
We did not send you (Prophet Muhammad) for all mankind except to bring them glad tidings and to warn, but most people do not know
And we have sent thee to mankind at large, to announce and to threaten. But most men understand not
And We have not sent you but as one who is sufficient for mankind as a giver of glad tidings and as a warner. But the majority of mankind do not know (this fact and position)
And We sent thee not, but collectively for humanity as a bearer of good tidings and a warner, but most of humanity knows not.
We have sent you [Prophet Muhammed] as no less than globally to people to give them good news and to warn them. Most people, however, do not understand.
O Prophet, We have sent you to the entire mankind, to give them good news and forewarn them, but most men do not know
(O Prophet), We have not sent you forth but as a herald of good news and a warner for all mankind. But most people do not know
And We have not sent thee but as a bearer of good news and as a warner to all mankind, but most men know not
And We have sent you as a conveyer of good news and a warner to all mankind, but the majority of human beings does not know.
And We have not sent you but as a bearer of good news and as a warner to the entire mankind, but most of mankind knows not
And, (O Esteemed Prophet,) We have not sent you but as a Bearer of the glad tidings and as a Warner to the entire mankind, but most people do not know
And We have sent you to all people to be a bearer of good news, as well as a warner; but most people do not know
And We have sent you to all people to be a bearer of good news, and as a warner; but most of the people do not know
And We have sent you to all people to be a bearer of good news, and as a warner; but most of the people do not know.
And We did not send you except to the people all (as) an announcer and a warner/giver of notice , and but most of the people do not know
NOW [as for thee, O Muhammad,] We have not sent thee otherwise than to mankind at large, to be a herald of glad tidings and a warner; but most people do not understand [this]
And in no way have We sent you except as a constant bearer of good tidings and a constant warner to the whole of mankind; but most of mankind do not know
And We have not sent thee (O Muhammad) save as a bringer of good tidings and a warner unto all mankind; but most of mankind know not
We have sent you as a bearer of glad news and a warner to the whole of mankind, but most people do not know
Even if you do not find anyone in them, do not enter therein until permission is given to you. And if it is said to you, ‘Go back‘, just go back; it is more decent for you. Allah is All-Aware of what you do
We have not sent you except as a herald, and as warner to all mankind, but most of the people do not know.
(Oh messenger) We have, in fact, appointed you as the bearer of good news, and as a warner for the entire humanity. But most people do not comprehend
We have not sent you but as a (Messenger) to the whole of mankind, giving them glad tidings (of how to attain salvation), and sufficient warning (about how to avoid Hellfire). Yet most of the people do lack the knowledge (of this truth).
We have not sent you, -O Muhammad- to the people at large but to serve as a spectacle and a warning but most people do fail to realize this fact
We sent you to all the people of the world as a messenger of good news, and a warner; but most people don’t know this.
We have sent you ˹O Prophet˺ only as a deliverer of good news and a warner to all of humanity, but most people do not know.
And We have only sent you as a bringer of good news and warner to all of mankind, but most people don´t know.
We have sent you forth to all mankind, so that you may give them joyful tidings and forewarn them. But the larger part of mankind have no knowledge
We have sent you (O Rashad) to all the people, a bearer of good news, as well as a warner, but most people do not know.
And We have sent you to all people as bearer of good news and to deliver a warning, but most people do not know.
And We have sent you to all people as the bearer of good news and to deliver a warning, but most people do not know.
And We have not sent you except for the people totally as a preacher and a warner. But most of the people are not knowing.
And We have not sent you but unto the whole of mankind, a Bearer of glad tidings and a Warner, but most of the people do not know (it).
We have sent you to all mankind so that you bring them good news and give them warning; but most people do not understand.
Now (O Messenger) We have sent you as a bringer of glad news and a Warner to mankind at large, but most people are (at this time) unaware of this fact
And We have not sent you but to all the men as a bearer of good news and as a warner, but most men do not know
And WE have not sent thee but as a bearer of glad tidings and a Warner for all mankind, but most men know not
And We sent thee not, save as a bearer of glad tidings and a warner to mankind entire. But most of mankind know not
And We have not sent you except as one to give them good news, and to warn them (of the punishment; As a messenger and a guide to mankind), but most men do not understand
We sent you as a messenger to all of humanity, bearing good news and warnings, but most people are unaware.
We sent you only universally to all people, a herald and warner, but most people do not know
And We have not sent you but universally to humankind bearing glad tidings and warning: but most of humanity does not perceive.
And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner. But most of the people do not know
And We have not sent you except to mankind wholly, a herald of glad tidings and a warner; but most of mankind do not know.
We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not
We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not
وَیَقُولُونَ مَتَىٰ هَـٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَـٰدِقِینَ ٢٩
And they say, ‘If what you say is true, when will this promise be fulfilled?’
And they say: “When is this Promise (the Day of Resurrection will be fulfilled) if you are truthful?”
And they say: when is this promise to be fulfilled if ye say sooth
Instead they say: "When is this promise going to be, if you speak the truth?"
“When will this promise (regarding what will be experienced through death) be fulfilled; tell us, if you are of the truthful?”
They say, ´When will this promise come about if you are telling the truth?´
And they say, ‘When will this promise be fulfilled, should you be truthful?’
They say: "When is this promise (of judgment) to be fulfilled, if you are truthful (in your claim)?"
And they say, `Tell us, if you speak the truth when this promise will be (fulfilled).
They say, 'When shall this promise come to pass, if you speak the truth?
And they say: “When is this promise if you are truthful?”
[Instead of being appreciative,] They say: “Let the Day of Judgment be today, if you are truthful!”
They say, “When will this promise come to pass if you are telling the truth?
Thus they say, “When is this promise due, if youpl are truthful?”
And they say, 'When shall this promise be, if ye do speak the truth?
And they say, “When will this promise come, if you are truthful
And they say, “When will this promise be fulfilled if you are indeed truthful?”
And they say, when will this threat be fulfilled, if ye speak truth
And they say, "When will this promise be (fulfiled) if you are truthful?"
They ask: 'When, if what you say is true, will this promise come?
And they say, "When will this threat come to pass? Tell us, if ye be men of truth."
And people say: “When this promise is to be fulfilled if you are truthful?
And they say: When is this promise if you had been ones who are sincere?
They say, “When will this promise happen, if you are telling the truth?”
They ask you: "When will this promise of resurrection be fulfilled, if you are telling the truth?"
They ask you: "When will this promise (of Resurrection) be fulfilled, if what you say is true?"
And they say: When will this promise be (fulfilled), if you are truthful
And they say, “When will this promise (be fulfilled) if you are truthful?”
And they ask, "When is this promise going to be fulfilled, if what you say is true?"
And they say: ‘When will this promise (of the Last Hour) come true if you are truthful?
And they Say: "When is this promise, if you are truthful"
And they say: "When is this promise, if you are truthful?
And they say: "When is this promise, if you are truthful?"
And they say: "When (is) that the promise if you where truthful?"
and so they ask, “When is this promise [of resurrection and judgment] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!”
And they say, "When will this promise (come to pass), in case you are sincere?"
And they say: When is this promise (to be fulfilled) if ye are truthful
They say, "When will the Day of Judgment be if what you say is true?"
They say, . When will this promise (of the Day of Judgment) be fulfilled, if you are truthful?
They say: "When will this promise (come to pass) if you are truthful?"
They just keep saying, "When will that promise come about, if you are telling the truth?"
They say: "When will this promise (be fulfilled ) if you are truthful?"
For this reason they doubt Judgement and they ask: "when will that promise of Judgement be fulfilled if indeed you declare the truth"
And they say, “When will this promise be fulfilled, if you are telling the truth?”
And they ask ˹the believers˺, “When will this threat come to pass, if what you say is true?”
And they say: when will this promise happen if you are truthful?
And they ask: ‘When will this promise be fulfilled, if what you say be true?‘
They challenge, "When will this promise come to pass, if you are truthful?"
And they say, "When is this promise coming, if you are truthful?"
And they say, "When is this promise coming if you are truthful?"
And they say, “When is this promise, if you are truthful?”
And they say: When will this promise be (fulfilled) if you are truthful ?
They ask: When is this promise to be fulfilled, if what you say be true?'
They keep saying, "When will the promise be fulfilled, if you believers are men of truth?"
And they say: When will this promise be (fulfilled) if you are truthful
And they say, `When will this promise be fulfilled, if you are truthful?
And they say, “When will this promise come to pass, if you are truthful?
And they say: "When will this promise (come true), if you are (really) telling the truth?"
They ask, “When will this promise come to pass, if you are truthful?”
And they say, 'When is this promise due, if you are truthful?'
And they say, “When is this promise to be, if you are truthful?"
And they say, "When is this promise, if you should be truthful?"
And they say, 'When is this, the promise, if you are truthful?'
They say: "When will this promise (come to pass) if ye are telling the truth?"
They say: "When will this promise (come to pass) if ye are telling the truth?"
قُل لَّكُم مِّیعَادُ یَوۡمࣲ لَّا تَسۡتَءۡخِرُونَ عَنۡهُ سَاعَةࣰ وَلَا تَسۡتَقۡدِمُونَ ٣٠
Say, ‘You have an appointment for a Day which you cannot put off nor bring forward, even by a single moment.’
Say (O Muhammad): “The appointment Day is fixed, which you can neither put back from it for an Hour nor put forward.”
Say thou: the appointment to you is for a Day which ye cannot put back for one hour nor can ye anticipate
Say: "Determined is the day of the promise, which you can neither put back nor advance an hour.'
Say, “There is a specified time for you, which you can neither postpone nor advance.”
Say: ´You have a promised appointment on a Day which you cannot delay or advance a single hour.´
Say, ‘Your promised hour is a day that you shall neither defer nor advance by an hour.’
Say: "You have the promise of a Day which you can neither delay by a single moment nor advance."
Say, `For you is the appointment of a day which you cannot delay by a single moment (and thus avoid it), nor shall you be able to go ahead (of it to find an escape from it for a single moment).
Say: 'You have the tryst of a day that you shall not put back by a single hour nor put it forward.
Say: “You have an appointment of a day which you cannot put it back for an hour or put it forward.”
Say: “The day of Judgment, that you have an appointment in, is predetermined and will not be delayed or advanced even by an hour.”
Say, “For you is the appointment of a day for which you can neither push back for an hour nor push forward.
Saysg, “Youpl are promised a day which you can neither postpone for a while nor bring forward.”
say, 'For you is the appointment of a day of which ye shall not keep back an hour nor shall ye bring it on!
Proclaim “For you is the promise of a Day which you cannot postpone by one moment nor can you advance it.”
Say, “There is the appointment of a day for you. You will not delay an hour from it nor advance an hour beyond it.”
Answer, a threat is denounced unto you of a day which ye shall not retard one hour, neither shall ye hasten
Say, "You have the appointment of a Day which you cannot hold back for an hour, nor can you bring it forward."
Say: 'You are promised a Day. You can neither hold it back, nor can you hasten it by a single hour.
SAY: Ye are menaced with a day, which not for an hour shall ye retard or hasten on
Say: “The appointment to you is for a Day you shall not detain yourselves regarding it by an hour, and you shall not advance (your arrival) .
Say: Yours is the solemn declaration of a Day which you delay not for an hour nor press forward.
Say, “Your appointment is for a day for which you cannot delay an hour or advance an hour.”
Tell them: "For you the appointment of a day is fixed, which you can neither postpone for a moment nor bring it early."
Say: "Your day is appointed, you can neither hold back its coming by an hour, nor hasten it by an hour."
Say: You have the appointment of a day which you cannot postpone by an hour, nor hasten on
Say, “For you is a promised day which you cannot postpone from its (appointed) time nor can you advance (it).”
Say, "The fulfillment of the promise for you is on a Day which you cannot postpone nor prepone even by a moment."
Say: ‘The Day of Promise is appointed for you. You will not be able to either put it back for a moment or put it forward.
Say: "You have an appointed day, which you cannot delay by one hour, nor advance."
Say: "You have an appointed day, which you cannot delay by one hour, nor advance.
Say: "You have an appointed Day, which you cannot delay by one hour, nor advance."
Say: "For you (is) a day's/time's appointment you do not delay/lag behind an hour , and nor you advance/precede ."
Say: “There has been appointed for you a Day, which you can neither delay nor advance by a single moment.”
Say, "You have the promised Appointment of a Day that you cannot postpone by a (single) hour, nor can you put it forward."
Say (O Muhammad): Yours is the promise of a Day which ye cannot postpone nor hasten by an hour
Say, "That day has already been decreed for you and you cannot change the time of its coming even by a single hour."
Say, .You hold an appointment for a day that you can neither put back for a while, nor can you put it forward
Say: ”You have the appointment of a day which you cannot delay by one hour, nor hasten on."
Say, "You have an appointment (with Allah) on that Day. You cannot hasten it, nor put it off _ not even for an hour."
Say: ”You have a predetermined day, which you can neither delay nor hasten by a single hour ”.
Say to them "You have a predetermined point in the abysm of time which you cannot alter nor bring into effect one hour earlier nor one hour later"
Tell them: “You have a fixed day, which you can’t delay nor bring forward even by a single hour.
Say, ˹O Prophet,˺ “A Day has ˹already˺ been appointed for you, which you can neither delay nor advance by a ˹single˺ moment.”
Say: you have an appointed day which you cannot hold back by an hour nor bring forward.
Say: ‘Your day is already appointed. Not for one hour can you hold it back, nor can you hurry it on.‘
Say, "You have a specific time, on a specific day, that you cannot delay by one hour, nor advance."
Say, "You have an appointment for a Day which you cannot delay nor bring forward even by a single hour"
Say, "You have an appointment for a Day which you cannot delay nor bring forward even by a single hour"
Say, "For you an appointment. A Day you will not be postponed from it an hour, nor will you precede."
Say: You have the appointment of a day from which you cannot hold back any while, nor can you bring it on .
Say: 'There has been appointed for you a day which you can neither delay nor advance by a single moment.'
Say, "The promise of the Day that you can neither postpone nor hasten by an hour, is yours."
Say: You have the appointment of a day from which you cannot hold back any while, nor can you bring it on
Say, `For you is the promise of a day from which you cannot remain behind a single moment, nor can you get ahead of it.
Say, “Yours shall be the tryst of a Day that you cannot delay by a single hour, nor advance.
Say: "The time (fixed) for you is till a Day, which you cannot delay even by an hour nor make it sooner."
Say, “For you, there is a promised Day. You cannot delay it by even an hour, nor can you hasten it.”
Say, 'You are promised a Day, which you cannot postpone by one hour, nor bring forward.'
Say, "You have an appointment on a day you cannot put off by even an hour and cannot move forward."
Say, "For you is the appointment of a Day [when] you will not remain thereafter an hour, nor will you precede [it]."
Say, 'For you is an appointment of a day, you cannot put back from it an hour nor precede.'
Say: "The appointment to you is for a Day, which ye cannot put back for an hour nor put forward."
Say: "The appointment to you is for a Day, which ye cannot put back for an hour nor put forward."
4
Leaders of Evil
وَقَالَ ٱلَّذِینَ كَفَرُوا۟ لَن نُّؤۡمِنَ بِهَـٰذَا ٱلۡقُرۡءَانِ وَلَا بِٱلَّذِی بَیۡنَ یَدَیۡهِۗ وَلَوۡ تَرَىٰۤ إِذِ ٱلظَّـٰلِمُونَ مَوۡقُوفُونَ عِندَ رَبِّهِمۡ یَرۡجِعُ بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ ٱلۡقَوۡلَ یَقُولُ ٱلَّذِینَ ٱسۡتُضۡعِفُوا۟ لِلَّذِینَ ٱسۡتَكۡبَرُوا۟ لَوۡلَاۤ أَنتُمۡ لَكُنَّا مُؤۡمِنِینَ ٣١
The disbelievers say, ‘We will believe neither this Qur an nor the Scriptures that came before it.’ If only you could see [Prophet] how the wrongdoers will be made to stand before their Lord, hurling reproaches at one another. Those who were oppressed will say to the oppressors, ‘If it were not for you, we would have been believers.’
And those who disbelieve say: “We don’t believe in this Qur’an nor in that which came before it.” If you could see when the wrongdoers will be made to stand before their Lord, how they will refer the blaming word some of them to others! Those who were deemed weak will say to those who were arrogant: “Had it not been for you, we would certainly have been believers!”
And those who disbelieve say: we shall by no means believe in this Qur'an nor in that which hath been before it. Would that thou couldst see when the wrong-doers shall be made to stand before their Lord! They shall cast back the word one to another; those who were deemed weak will say Unto those who were stiff-necked: had it not been for you, surely we should have been believers
The unbelievers say: "We do not believe in this Qur'an, nor in what was (sent) before it." If only you could see the sinners when they are made to stand before their Lord, blaming one another! Those who were weak will say to those who were arrogant: "But for you we would have certainly been believers."
Those who deny the knowledge of the reality say, “Never will we believe in this Quran or in what has been notified to us before it”... But if only you could see when the wrongdoers are made to stand before their Rabb (having realized their essential reality and their failure to evaluate it)! While some blame the others... The feeble followers will say to their arrogant leaders, “If it were not for you, we would surely have been of the believers.”
Those who are kafir say, ´We will never have iman in this Qur´an, nor in what came before it.´ If only you could see when the wrongdoers, standing in the presence of their Lord, cast accusations back and forth at one another! Those deemed weak will say to those deemed great, ´Were it not for you, we would have been muminun!´
The faithless say, ‘We will never believe in this Qur’an, nor in what was [revealed] before it.’ But if you were to see when the wrongdoers are made to stop before their Lord casting the blame on one another. Those who were abased will say to those who were arrogant, ‘Had it not been for you, we would surely have been faithful.’
Those who disbelieve say: "We will not believe in this Qur’an, nor in any (Message) that came before it." If you could but see when such wrongdoers are made to stand before their Lord, throwing back blame at one another! Those who (in the world) were oppressed (and did not oppose being oppressed, humiliated, and misled) say to those who acted in arrogance and oppressed others: "Had it not been for you, we would have been true believers."
And those who disbelieve say, `We will never believe in this Qur'an nor in (the Books) that preceded it.' Could you but see their condition when the wrongdoers will be made to stand before their Lord, they will be bandying words (and so throwing back the blame) on one another. Those who had been suppressed and made weak will say to those who considered themselves superior, `Had it not been for you we would surely have been believers.
The unbelievers say, 'We will not believe in this Koran, nor in that before it.' Ah, if thou couldst see when the evildoers are stationed before their Lord, bandying argument the one against the other! Those that were abased will say to those that waxed proud, 'Had it not been for you, we would have been believers
And those who disbelieve say: “We will never believe in this Quran, or in what (came) before it.” And if you (could) see when the wrongdoers are standing before their Lord, returning the word to each other (and arguing), those who were weak will say to those who were arrogant: “If it was not for you, we would have certainly been believers.”
The disbelievers say: “We will never believe in Qur’an or any previous scriptures.” I wish you could see these people standing in front of God in the Day of Judgment. The weak ones [who idolized the ones whom they worshipped] will say: “If it was not in account of you, we would have been true believers.”
The unbelievers say, “We will neither believe in this scripture nor in any that came before it.” If only you could see when the wrongdoers will be made to stand before their Lord, throwing back the word of blame on each other. Those who had been despised will say to the arrogant ones, “Had it not been for you, we would certainly have been believers.
Those who denied said, “We will never believe in this Recital nor in what came before it.” And if only yousg could see the unjust as they are brought to stand before their Lord, throwing back allegations at one another: those who had been deemed weak and oppressed say to the arrogant leaders, “Were it not for youpl, we would have been believers.”
And those who misbelieve say, 'We will never believe in this Qur'an or in what is before it;' but couldst thou see when the unjust are set before their Lord, they shall rebut each other in speech. Those who were thought weak shall say to those who were big with pride, 'Had it not been for you we should have been believers.
And the disbelievers said, “We shall never believe in this Qur’an nor in the Books that were before it”; and if only you see, when the unjust will be brought before their Lord; they will hurl allegations on one another; those who were subdued will say to those who were conceited, “If it were not for you, we would have certainly accepted faith.”
And those who disbelieve say, “We will never believe in this Quran nor in the one that was before it.” Only if you could see when the wrongdoers will be made to stand in the presence of their Lord as they bandy words of recrimination to one another. Those who were oppressed saying to those who held themselves great, “Had it not been for you we would certainly have been believers.”
The unbelievers say, we will by no means believe in this Koran, nor in that which hath been revealed before it. But if thou couldest see when the unjust doers shall be set before their Lord! They will iterate discourse with one another: Those who were esteemed weak shall say unto those who behaved themselves arrogantly, had it not been for you, verily we had been true believers
And those who disbelieve say, "By no means will we believe in this Quran, nor in that which is before it "Could you but see when the unjust shall be made to stand before their Lord, casting blame one another! Those who were reckoned weak (or de
The unbelievers say: 'We will not believe in this Koran, nor in (the Books) that were before it. ' If you could only see the harmdoers when they are brought before their Lord! They will argue against each other. Those who had been abased will say to those who were proud: 'But for you, we would have been believers.
The unbelievers say, "We will not believe in this Koran, nor in the Books which preceded it." But couldst thou see when the wicked shall be set before their Lord! With reproaches will they answer one another. The weak shall say to the mighty ones, "But for you we had been believers:"
And those who have disbelieved said: “We shall never Believe in accordance with this Al-Quran and nor according to that which is in between its two hands." [They Believe not in Al-Quran being propagated to them through the mouth of the Prophet, and nor in Al-Kitab which is already available. They realise that Al-Kitab is Permanent and they still reject it]. And if you could see when the tansgressors are those made to stand before their Nourisher-Sustainer — some of them will make the blaming statement revert to some (other amongst themselves). Those who were prevailed upon will say to those who behaved in arrogance: “If you people were not (there to mislead us), surely we would have been Believers.”
And those who were ungrateful said: We will never believe in this, the Quran, nor in what was in advance of it, but if thou hast considered when the ones who are unjust who are stationed before their Lord, returning the saying, some of them to some others. Say to those who were taken advantage of due to their weakness to those who grew arrogant: If it were not for you, we would have been ones who believe.
The unbelievers say, “We will neither believe in this Qur’an nor that [Bible] which came before it.” If only you could see when the offenders are made to stand before their Lord, trying to blame one another! The weak ones will say to the arrogant ones, “If it weren’t for you, we would have believed.”
The disbelievers say: "We shall never believe in this Qur’an, nor in the scriptures which came before it." If you could only see when these wrongdoers will be made to stand before their Lord, tossing accusing words on one another! Those who had been despised as weaklings will say to the arrogant: "If it were not for you, we would certainly have been believers."
The unbelievers say: "We shall never believe in this Qur´an, nor in any Scripture before it." If you could only see the wrong-doers arrayed before their Lord, each bandying charges against the other. Those who were suppressed will say to those who waxed arrogant: "Had it not been for you, we would have been believers."
And those who disbelieve say: We believe not in this Qur’an, nor in that which is before it. And if thou couldst see when the wrongdoers are made to stand before their Lord, throwing back the blame one to another! Those who were reckoned weak say to those who were proud: Had it not been for you, we would have been believers
And those who do not believe say, “We will never believe in this Quran nor in (those books) which were before it.” And if you could see when the unjust will be made to stand before their Fosterer, one turning to the other in argument. Those who were considered weak will say to those who were considered great, “Had it not been for you, we would have been believers.”
And those who suppress the Truth say, "We do not believe in this Qur'aan, nor in that which has preceded it." And if you could but see the wrongdoers, when they are made to stand before their Lord, blaming one another! Those deemed to be weak say to those who were proud, "Had it not been for you, we would have been believers!"
And the disbelievers say: ‘We shall not believe in this Qur’an, or in that (Revelation) at all which came before it.’ And if you could see when the wrongdoers shall be made to stand before their Lord, (what a spectacle that will be!) Every one of them will be putting the blame back on others. The humble will say to the conceited: ‘Had you not been there, we would certainly have believed.
And those who rejected have said: "We will not believe in this Quran, nor in what is already with him." And if you could but see these transgressors when they stand before their Lord, how they will accuse one another back and forth. Those who were weak will say to those who were mighty: "If it were not for you, we would have been believers!"
And those who rejected have said: "We will not believe in this Qur'an, nor in what is already with him." And if you could but see these transgressors when they stand before their Lord, how they will accuse one another back and forth. Those who were weak will say to those who were mighty: "If it were not for you, we would have been believers!"
And those who rejected have said: "We will not believe in this Qur'an, nor in what is already with him." And if you could but see these transgressors when they stand before their Lord, how they will accuse one another back and forth. Those who were weak will say to those who were mighty: "If it were not for you, we would have been believers!"
And those who disbelieved said: "We will never/not believe with this the Koran, and nor with what (is) between its hands." And if you see/understand if the unjust/oppressive (were) made to stand/suspended at their Lord, some of them return to some the saying/words/opinion and belief, those who were weakened say to those who became arrogant: "Where it not for you, we would be believers/believing."
And [yet,] those who are bent on denying the truth do say, “We shall never believe in this Qur’an, and neither in whatever there still remains of earlier revelations!” But if thou couldst only see [how it will be on Judgment Day,] when these evildoers shall be made to stand before their Sustainer, hurling reproaches back and forth at one another! Those [of them] who had been weak [on earth] will say unto those who had gloried in their arrogance: “Had it not been for you, we would certainly have been believers!”
And (the ones) who have disbelieved have said, "We will never believe in this Qur'an, nor in that before it." (Literally: between its two hands) And if you could see as the unjust ones are being made to stand in the Reckoning of their Lord, bandying argument the one against the other! (Literally: some of them returning the saying to some "others") (The ones) who were deemed weak will say to the ones who waxed proud, "Had it not been for you, we would indeed have been believers."
And those who disbelieve say: We believe not in this Qur'an nor in that which was before it; but oh, if thou couldst see, when the wrong-doers are brought up before their Lord, how they cast the blame one to another; how those who were despised (in the earth) say unto those who were proud: But for you, we should have been believers
The unbelievers have said, "We shall never believe in this Quran nor in the Bible." Would that you could see the unjust having been halted in the presence of their Lord, exchanging words among themselves. The oppressed among them will say to their oppressors, "Had it not been for you, we would certainly have been believers."
Those who disbelieve say, .We will never believe in this Qur‘an, nor in that which was before it. But if only you could see when the wrongdoers will be made to stand before their Lord, repulsing words (of blame) to one another! Those who were held as weak will say to the overbearing, .Had you not been there, we would have been believers
Those who excessively indulge in disbelief (in Allâh) say: “We are not inclined to believe in this 'Qur’ān' or in that which is before it," However, if you could see when the iniquitous are made to stand before their Lord, casting blame at each other. Those who were oppressed say unto those who used to show an arrogant attitude: "Had it not been for you, we would have been rejoiced and delighted in our faith (in Allâh)."
The unbelievers said, "We will never believe in this Qur´an, nor in the scriptures that came before it." (Oh Prophet), if only you could see such cruel and unjust ones standing in front of their Lord! They will hurl charges against each other. The weak and the meek will accuse those who are arrogant. "Had it not been for you, we would be the believers!"
And those persistently refused to yield to the Truth said: “We pledge not to give credence to this Qur’ān or to that which was before it." However, if you could see, when those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims are made to stand before their Lord, how they will cast blame on each other; and how those who were deemed weak say to their arrogant masters: "Had it not been for you, we would have lived a life of Genuine Faith."
Pitifully, the infidels declare: "We will not acknowledge this Quran nor the preceding Scriptures". If you Muhammad could envisage the wrongful of actions when they stand before Allah for Judgement expressing reproaches against each other, You will hear those who were viewed with contempt saying to those whose pride consistently got the better of their prudence: "Had it not been for you we would have conformed to Allah's system of daily and worship"
The disbelievers say, “We won’t believe in this Quran, or in the scriptures that came before it.” If only you could see the wrongdoers standing before their Lord, each criticising the other, some of the oppressed will say to the arrogant, “If it hadn’t been for you, we would have been believers.”
The disbelievers vow, “We will never believe in this Quran, nor in those ˹Scriptures˺ before it.” If only you could see when the wrongdoers will be detained before their Lord, throwing blame at each other! The lowly ˹followers˺ will say to the arrogant ˹leaders˺, “Had it not been for you, we would certainly have been believers.”
And those who reject (the truth) say: we will not believe in this Qur´an nor that which came before it, and if you saw the wrongdoers standing before their Lord, some of them responding to others, with those who were weak saying to those who were arrogant: if it had not been for you we would have been believers.
And the unbelievers say: ‘We will never believe in this Koran, nor in in what had come before it.‘ If only you could see the wrongdoers when they are brought before their Lord! Bandying charges with one another, those who were despised will say to those who deemed themselves mighty: ‘But for you, we would have been believers.‘
Those who disbelieve have said, "We will not believe in this Quran, nor in the previous scriptures." If you could only envision these transgressors when they stand before their Lord! They will argue with one another back and forth. The followers will tell their leaders, "If it were not for you, we would have been believers."
Those who deny the truth say, "We will never believe in this Qur'an or in what came before it." But if only you could see when the unjust are made to stand before their Lord, blaming each other; those who were thought weak will say to those who had been arrogant, "Had it not been for you, we would have been believers."
Those who deny the truth say, "We will never believe in this Qur’an or in what came before it." But if only you could see when the unjust are made to stand before their Lord, blaming each other; those who were thought weak will say to those who had been arrogant, "Had it not been for you, we would have been believers."
And those who disbelieved said, “We will never believe in this Quran, nor by what is between its hands.” And if you see the oppressors were detained standing at their Lord referred some of them to some others the saying. Those who were weakened will say to those who were arrogant, “Were it not you, we would have been believers.”
And those who disbelieve say: Never will we believe in this Qur ?n, nor in that which is before it, and could you see when the unjust shall be made to stand before their Lord, bandying words one with another! Those who were despised as weak will say unto those who had prided: Had it not been for you, we would certainly have been believers .
The unbelievers say: 'We will never believe in this Qur'Än, nor in any earlier revelations.' If only you could see how the wrongdoers shall be made to stand before their Lord, hurling reproaches at one another. Those of them who were weak on earth will say to those who had deemed themselves mighty: 'Had it not been for you, we would certainly have been believers.'
And the rejecters say, "We will not believe in this Qur'an, nor in the previous Scriptures." If you could only see these transgressors when they are made to stand before their Lord, how they blame one another. The followers will tell their proud leaders, "If it were not for you, we would have been believers."
And those who disbelieve say: By no means will we believe in this Quran, nor in that which is before it; and could you see when the unjust shall be made to stand before their Lord, bandying words one with another! Those who were reckoned weak shall say to those who were proud: Had it not been for you we would certainly have been believers
And those who disbelieve say, `We will never believe in this Qur'an nor in what is before it.' Couldst thou but see when the wrongdoers will be made to stand before their Lord, casting the blame on one another? Those who were deemed weak will say to those who were arrogant, `Had it not been for you, we should, surely, have been believers
The disbelievers say, “We shall not believe in this Quran, nor in that which was before it.” Couldst thou but see when the wrongdoers are made to stand before their Lord, hurling reproach upon one another! Those who had been weak and oppressed will say to those who had waxed arrogant, “If not for you, we would have been believers.
And those who disbelieve say: "We shall neither believe in this Quran nor in (any) that (came) before it." But if you could only see when the wrongdoer will be made to stand before their Lord, shifting the word (blaming) one another! Those who had been disliked will say to the proud and arrogant ones: "If it was not for you, we should certainly have been believers!"
The unbelievers say, “We will never believe in this Quran, nor in what preceded it.” If only you could see the wrongdoers, held captive before their Lord, casting blame on one another. Those who were oppressed will say to those who were arrogant, “If not for you, we would’ve been believers.”
Those who disbelieve say, 'We will never believe in this Quran, nor in what came before it.' If you could only see the wrongdoers, captive before their Lord, throwing back allegations at one another. Those who were oppressed will say to those who were arrogant, 'Were it not for you, we would have been believers.'
The ungrateful who refuse have said, "We will not believe in this Recital, or what preceded it." If you could only see when abusers are stood before their Lord, throwing back allegations at one another. Those who had been despised will say to the arrogant, "If not for you, we would have been believers!"
And those who disbelieve say, "We will never believe in this Qur'an nor in that before it." But if you could see when the wrongdoers are made to stand before their Lord, refuting each other's words... Those who were oppressed will say to those who were arrogant, "If not for you, we would have been believers."
And those who disbelieved said, 'We will not believe in this, the Quran, nor in the one which is before it;' And if you see when the wrongdoers are stationed before their Lord, some of them will return the speech to some. Those who were thought weak will say to those who were proud, 'If not for you, surely we would have been believers.'
The Unbelievers say: "We shall neither believe in this scripture nor in (any) that (came) before it." Couldst thou but see when the wrong-doers will be made to stand before their Lord, throwing back the word (of blame) on one another! Those wh o had been despised will say to the arrogant ones: "Had it not been for you, we should certainly have been believers!"
The Unbelievers say: "We shall neither believe in this scripture nor in (any) that (came) before it." Couldst thou but see when the wrong-doers will be made to stand before their Lord, throwing back the word (of blame) on one another! Those who had been despised will say to the arrogant ones: "Had it not been for you, we should certainly have been believers!"
قَالَ ٱلَّذِینَ ٱسۡتَكۡبَرُوا۟ لِلَّذِینَ ٱسۡتُضۡعِفُوۤا۟ أَنَحۡنُ صَدَدۡنَـٰكُمۡ عَنِ ٱلۡهُدَىٰ بَعۡدَ إِذۡ جَاۤءَكُمۖ بَلۡ كُنتُم مُّجۡرِمِینَ ٣٢
The oppressors will say to them, ‘Was it we who prevented you from following right guidance after it had reached you? No! You yourselves were sinners.’
And those who were arrogant will say to those who were deemed weak: “Did we keep you back from guidance after when it had come to you? Nay, but you yourself were sinners.”
Those who were stiff-necked will say Unto those who were deemed weak: was it we who prevented you from the guidance after it had come Unto you? Aye! ye have been guilty yourselves
The arrogant will say to the weak: "Did we hold you back from guidance after it had come to you? Certainly not. In fact you were yourselves guilty."
And their arrogant leaders say to the feeble followers, “Was it us who averted you from the reality that came to you? No, you are the guilty ones!”
Those deemed great will say to those deemed weak, ´Did we debar you from the guidance when it came to you? No, it is you who were evildoers.´
Those who were arrogant will say to those who were abased, ‘Did we keep you from guidance after it had come to you? No, you were guilty [yourselves].’
The arrogant oppressors retort to those who were oppressed: "What! did we (forcibly) bar you from following the guidance after it had reached you? No, but you yourselves were the criminals (committed to accumulating sins)?"
(Thereupon) those who considered themselves superior will say to those who had been suppressed and made weak (in the world), `Was it we who kept you away from (following) the guidance after it had come to you? No, this was not the case. Rather you were guilty in your own right.
Those that waxed proud will say to those that were abased, 'What, did we bar you from the guidance after it came to you? Nay, rather you were sinners.
Those who were arrogant will say to those who were weak: “Did we block you from the guidance after it came to you? No, but you were guilty.”
The dominant ones will respond: “Did we force you to deny the guidance when it was represented to you? you yourself made the choice.”
The arrogant ones will say to those who had been oppressed, “Was it we who kept you back from guidance after it reached you? No, rather it was you who transgressed.
The arrogant leaders said to those who had been deemed weak and oppressed, “Did we bar you from guidance after it had come to you? Rather, you yourselves were criminals.”
Those who were big with pride shall say to those who were thought weak, 'Was it we who turned you away from the guidance after it came to you? nay, ye were sinners.
Those who were conceited will say to those who were subdued, “Did we stop you from the guidance after it came to you? In fact you yourselves were guilty!”
And those who hold themselves great will say to those who were oppressed, “Were it we who hindered you from the guidance after it came to you? Nay, you were evildoers.”
They who behaved themselves arrogantly shall say unto those who were esteemed weak, did we turn you aside from the true direction, after it had come unto you? On the contrary, ye acted wickedly of your own free choice
Those who were proud shall say to those who were deemed weak (or despised), "Did we turn you away from the guidance after it had come to you? Nay, you (yourselves) were guilty."
Then, those who were proud will say to those who were abased, 'Was it we who barred you from the Guidance after it had come to you? No, you yourselves were sinners.
Then shall the mighty ones say to the weak, "What! was it we who turned you aside from the guidance which had reached you? Nay, but ye acted wickedly yourselves."
And those who behaved in arrogance said to those, who were prevailed upon: “Did we obstruct you people from The Guidance after it had come to you? Nay, you (yourselves) were sinful.”
Those who grew arrogant would say to those who were taken advantage due to their weakness: Barred we you from guidance after it drew near you? Nay! You had been ones who sin.
The arrogant ones will say to the weak ones, “Did we keep you from following guidance once it had been presented to you? No, you are the ones who transgressed.”
The arrogant will say to those despised weaklings: "Did we block you off from guidance when it came to you? Nay! Rather you yourselves were guilty."
The arrogant ones will retort to those who were suppressed: "What! Did we bar you from the guidance after it came to you? Not at all; rather you yourselves were evil-doers."
Those who were proud say to those who were deemed weak: Did we turn you away from the guidance after it had come to you? Nay, you (yourselves) were guilty
Those who were considered great will say to those who were considered weak, “Did we turn you away from the guidance after it had come to you? No, you were criminals.”
The proud ones say to those deemed weak, "Did we turn you away from the guidance after it had come to you!? Nay, you yourselves were guilty."
The conceited will say to the humble: ‘Did we hinder you from guidance after it had come to you? The truth is that you were evildoers yourselves.
Those who were mighty will say to those who were weak: "Did we turn you away from the guidance after it had come to you No, it was you who were criminal."
Those who were mighty will say to those who were weak: "Did we turn you away from the guidance after it had come to you? No, it was you who were criminals."
Those who were mighty will say to those who were weak: "Did we turn you away from the guidance after it had come to you? No, it was you who were criminals."
Those who were arrogant said to those who were weakened: "Did we prevent/obstruct you from the guidance after when (it) came to you? But you were criminals/sinners."
[And] those who were wont to glory in their arrogance will say unto those who had been weak: “Why - did we keep you [forcibly] from following the right path after it had become obvious to you? Nay, it was but you [yourselves] who were guilty!”
(The ones) who waxed proud will say to (the ones) who were deemed weak, "Did we bar you from the guidance after it came to you? No indeed, (but) you were criminals."
Those who were proud say unto those who were despised: Did we drive you away from the guidance after it had come unto you? Nay, but ye were guilty
The suppressing ones will say to the oppressed ones, "Did we prevent you from having guidance after it had come to you? In fact, you yourselves were criminals."
Those who were overbearing will say to those weak, .Had we stopped you from (accepting) guidance after it came to you? Rather, you yourselves were guilty
Those who used to show an arrogant attitude say unto those who were oppressed, “Did we turn you away from the upright faith after it had come to you? Nay, but you yourselves were ungodly sinners.”
In response, the arrogant ones will say to the weak, "Did we hold you back from the guidance, after it had come to you? In fact, you really were guilty yourselves."
Then, those arrogant masters will say to those who were deemed weak: “Did we really prevent you from yielding to the Truth after it had been revealed to you? No, indeed; you yourselves were Ungodly Sinners.”
Then the extravagant in their accounts of themselves say to those viewed with contempt: "Did we stand in your way and hinder you from accepting the spirit of truth which reached you to guide you into all truth?" "The fact is" they will add, "that you were people who grew daily more and more wicked"
The arrogant will reply, “Was it really us who blocked your path to guidance after it came to you? Not at all, you were sinners.”
The arrogant will respond to the lowly, “Did we ever hinder you from guidance after it came to you? In fact, you were wicked ˹on your own˺.”
Those who were arrogant will say to those who were weak: did we prevent you from the guidance after it reached you? But you were sinners.
Then those who deemed themselves mighty will say to those who were despised: ‘Was it we who debarred you from God‘s guidance after it was given you? No. You yourselves were wrongdoers.‘
The leaders will say to those who followed them, "Are we the ones who diverted you from the guidance after it came to you? No; it is you who were wicked."
Those who had been arrogant will say to those who they deemed to be weak, "Did we prevent you from following the right guidance after it had come to you? Rather, you rejected it."
Those who had been arrogant will say to those who they deemed to be weak, "Did we prevent you from following the right guidance after it had come to you? Rather, you rejected it."
Those who were arrogant will say to those who were weakened, “Are we hindered you about the guidance after it had come to you? Nay, but you were criminals.”
Those who had prided shall say unto those who were despised as weak: Did we turn you away from the guidance after it had come to you? Nay! You (yourselves) were guilty .
The ones who deemed themselves mighty will say to those who were weak: 'Was it we who prevented you from following right guidance after it had been given you? Certainly not! It was you who were guilty.'
The leaders will say to the weak commoners, "Why - did we drive you away from the Guidance when it had come to you? Nay, it is you who were guilty (of blind following)."
Those who were proud shall say to those who were deemed weak: Did we turn you away from the guidance after it had come to you? Nay, you (yourselves) were guilt
Those who were big with pride will say to those who were considered weak, `Was it we that kept you away from the guidance, after it had come to you? Nay, it was you yourselves who were guilty.
Those who waxed arrogant will say to those who had been weak and oppressed, “Did we turn you away from guidance after it had come unto you? Nay! But you were guilty.
Those who were arrogant will say to those weak ones: "Did we keep you back from Guidance (even) after it reached you? No! Instead, it was you were at fault."
The arrogant will answer the oppressed, “Did we deter you from guidance after it had reached you? No, indeed, you were the ones who transgressed.”
Those who were arrogant will say to those who were oppressed, 'Was it us who turned you away from guidance when it came to you? No indeed, you yourselves were sinful.'
The arrogant will say to the despised, "Did we hold you back from the guidance after it came to you? No, you were the guilty ones."
Those who were arrogant will say to those who were oppressed, "Did we avert you from guidance after it had come to you? Rather, you were criminals."
Those who were proud will say to those who were thought weak, 'We hindered you from the guidance after when it came to you? Nay, you were sinners.'
The arrogant ones will say to those who had been despised: "Was it we who kept you back from Guidance after it reached you? Nay, rather, it was ye who transgressed
The arrogant ones will say to those who had been despised: "Was it we who kept you back from Guidance after it reached you? Nay, rather, it was ye who transgressed
وَقَالَ ٱلَّذِینَ ٱسۡتُضۡعِفُوا۟ لِلَّذِینَ ٱسۡتَكۡبَرُوا۟ بَلۡ مَكۡرُ ٱلَّیۡلِ وَٱلنَّهَارِ إِذۡ تَأۡمُرُونَنَاۤ أَن نَّكۡفُرَ بِٱللَّهِ وَنَجۡعَلَ لَهُۥۤ أَندَادࣰاۚ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلۡعَذَابَۚ وَجَعَلۡنَا ٱلۡأَغۡلَـٰلَ فِیۤ أَعۡنَاقِ ٱلَّذِینَ كَفَرُوا۟ۖ هَلۡ یُجۡزَوۡنَ إِلَّا مَا كَانُوا۟ یَعۡمَلُونَ ٣٣
The oppressed will say to them, ‘No, it was your scheming, night and day, ordering us to disbelieve in God and set up rivals to Him.’ When they see the punishment, they will fall silent with regret, and We shall put iron collars on the disbelievers’ necks. Why should they be rewarded for anything other than what they have done
Those who were deemed weak will say to those who were arrogant: “Nay, but it was you who plotted night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!” They will conceal their own regret (for disobeying Allah in this world) when they will see the punishment. And We shall put iron collars round the necks of those who disbelieved. Are they rewarded exactly for what they did?
And those who were deemed weak will say Unto those who were stiff necked: aye, it was your plotting by night and by day, When ye were commanding us that we should disbelieve in Allah and set up peers Unto Him. And they Will keep secret their shame when they behold the torment. And We shall place shackles on the necks of those who disbelieved. They shall be requited not save according to that which they had been working
But the weak will say to the arrogant: "Not in the least. It was your plotting night and day when you ordered us to disbelieve in God and associate compeers with Him." When they see the punishment they will express repentance. But We shall put iron collars round the necks of infidels. Will they be requited for anything but what they did
And the feeble followers say to their arrogant leaders, “No, you deceived us day and night! You commanded us to deny that Allah comprises our essential reality with His Names and to ascribe partners to Him”... But upon seeing the suffering they try to hide their remorse! And We have formed chains around the necks of those who deny the knowledge of the reality (preventing them from turning away from the corporeality they’ve accepted)! They are living the consequences of their own deeds!
Those deemed weak will say to those deemed great, ´No, it was your scheming night and day when you commanded us to reject Allah and assign equals to Him.´ But they will show their remorse when they see the punishment. We will put iron collars round the necks of those who are kafir. Will they be repaid for anything but what they did?
Those who were abased will say to those who were arrogant, ‘Rather [it was your] night and day plotting, when you prompted us to forswear Allah and to set up equals to Him.’ They will hide their remorse when they sight the punishment, and We will put iron collars around the necks of the faithless. Shall they be requited except for what they used to do
Those who were oppressed and humiliated say to the arrogant (who oppressed them): "No! Rather, (it was your) scheming night and day (that kept us away from the guidance); you were constantly commanding us to blaspheme against God and set up rivals to Him." When they all face the punishment, they will be unable to express their remorse. We will put fetters around the necks of those who disbelieved (and keep them in the Fire). Will they have been recompensed for anything other than what they used to do
And those who were suppressed and made weak (in the world) will say to those who considered themselves superior, `Nay, (We did not become guilty in our own right) rather it was due to your schemes (which you hatched) by day and night (that kept us away from guidance); for then you urged us to disbelieve in Allah and set up equals with Him (to be worshipped).' And they will not be able to conceal their remorse when they see the punishment; We shall put shackles round the necks of these disbelievers. They will be recompensed only according to their (actual) deeds
And those that were abased will say to those that waxed proud, 'Nay, but devising night and day, when you were ordering us to disbelieve in God, and to set up compeers to Him.' They will be secretly remorseful when they see the chastisement and We put fetters on the necks of the unbelievers; shall they be recompensed except for what they were doing
And those who were weak will say to those who were arrogant: “No, but (it was your) plot by night and day, when you ordered us to disbelieve in God and to set up equals for Him.” And they will hide the regret when they see the punishment, and We put the shackles around the necks of those who disbelieved. Are they punished except for what they were doing?
The weak ones will reply: “It was you who campaigned day and night to idolize the others beside God.” Finally, when they face their punishment, they will repent sincerely but [it will be too late and] they will get shackles around their necks. Do they not deserve to be punished for what they did
Those who had been oppressed will say to the arrogant ones, “No, it was a plot of yours by day and by night. Behold, you constantly ordered us to be ungrateful to God, and to attribute equals to Him.” They will declare repentance when they see the penalty. We will put chains on the necks of the unbelievers. It would only be punishment for their deeds
And those who had been deemed weak and oppressed said to the arrogant leaders, “Rather, it was your scheming by night and day as you used to command us to deny Allah and to set up rivals to Him.” Thus they hid their remorse when they saw the punishment. And We put the yokes around the necks of those who had denied. Are they being repaid except for what they used to do?
And those who were thought weak shall say to those who were big with pride, 'Nay, but it was the plotting by night and day, when ye did bid us to disbelieve in God, and to make peers for Him!' and they shall display repentance when they see the torment; and we will put fetters on the necks of those who misbelieved. Shall they be rewarded except for that which they have done
Those who were subdued will say to those who were conceited, “Rather it was your deceit during night and day, for you commanded us to deny Allah and to set up equals to Him”; and inwardly they began regretting when they saw the punishment; and We placed shackles around the necks of the disbelievers; what recompense will they get except what they used to do
And those who were oppressed will say to those who held themselves great, “Nay it was the scheme of the night and of the day when you commanded us to be ungrateful to Allah and to make equals to Him.” So they will hide their regret when they will see the punishment and We will put the chains in the necks of those who disbelieve. Are they rewarded except for that which they used to do?
And they who were esteemed weak shall say unto those who behaved with arrogance, nay, but the crafty plot which ye devised by night and by day, occasioned our ruin; when ye commanded us that we should not believe in God, and that we should set up other gods as equals unto him. And they shall conceal their repentance, after they shall have seen the punishment prepared for them. And we will put yokes on the necks of those who shall have disbelieved: Shall they be rewarded any otherwise than according to what they shall have wrought
And those who were deemed weak (despised) shall say to those who were proud, "Nay, it was your scheming night and day when you told us to disbelieve in Allah and to set up rivals with Him." And they shall declare repentance when they see the pe
Those that were abased will say to those who were proud: 'Rather, it was scheming night and day, when you ordered us to disbelieve in Allah and set up equals to Him. ' And they will regret in secret when they see the punishment and We put (iron) fetters on the necks of the unbelievers. Shall they be recompensed except for what they were doing
And the weak shall say to the mighty ones, "Nay, but there was a plot by night and by day, when ye bad us believe not in God, and gave him peers." And they shall proclaim their repentance after they have seen the punishment! And yokes will we place on the necks of those who have not believed! Shall they be rewarded but as they have wrought
And those who were prevailed upon, said to those who behaved in arrogance: “Nay, (it was your) plotting by night and day when you order us that we may disbelieve in Allah and we may set rivals to Him.” And they (either of the two groups) concealed their regrets when they watched the punishment. And We placed iron-collars around the necks of those who disbelieved. Would they be rewarded (any thing else) except what they used to do
And would say those who were taken advantage due to their weakness to those who grew arrogant: Nay! It was your planning by nighttime and daytime when you commanded us to be ungrateful to God and to assign rivals to Him. And they will keep their self-reproach secret when they will see the punishment and We assigned yokes around the necks of those who were ungrateful. Are they given recompense but for what they had been doing?
The weak ones will say to the arrogant ones, “No, it was a conspiracy, day and night, when you instructed us in unbelief in Allah and to attribute equals to Him.” They will have concealed regrets when they see the penalty. We shall put yokes around the necks of the unbelievers. Won’t that be fitting for their deeds?
Those despised weaklings will say to the arrogant: "No! It was you who plotted day and night, bidding us to disbelieve in Allah and to set up equals with Him," - They will feel ashamed once they see the punishment, and We shall put yokes on the necks of those disbelievers; can there be any other reward except for what they did
Those who were suppressed will say to those who waxed arrogant: "By no means; it was your scheming, night and day, when you would enjoin us to disbelieve in Allah and set up others as equals to Him." When they are confronted with the chastisement, they will be remorseful in their hearts. We shall put fetters around the necks of the unbelievers. Can people be requited except for their deeds
And those who were deemed weak say to those who were proud: Nay, (it was your) planning by night and day when you told us to disbelieve in Allah and to set up likes with Him. And they will manifest regret when they see the chastisement. And We put shackles on the necks of those who disbelieve. They will not be requited but for what they did
And those considered weak will say to those who were considered great, “No, (this happened due to your) planning by night and day, when you commanded us not to believe in Allah and to set up equals with Him.” And they will hide (their) regret when they see the punishment, and We will get the chains tied in the necks of those who did not believe. Will they be rewarded for anything other than that which they used to do?
And those deemed weak say to those who had been proud, "Nay, it was your night-and- day schemings to prod us to be ungrateful to Allah and set up other gods besides Him." And they keep their remorse to themselves when they see the punishment. And We put shackles on the necks of those who suppress the Truth. Are they getting back anything but for what they did
The humble will then say to the conceited: ‘Nay, it was (your) deceptive scheming night and day (that hindered us) when you used to order us to disbelieve in Allah and assign equals to Him.’ And they will hide their pangs of guilt (from one another) when they will see the torment. And We will put iron collars round the necks of the disbelievers, and they will be recompensed only for their doings
And those who were weak will say to those who were mighty: "No, it was your scheming night and day, when you commanded us to reject God, and to set up equals to Him." And they will be filled with regret, when they see the retribution. And We will place shackles around the necks of those who rejected. Are they not being requited for what they used to d
And those who were weak will say to those who were mighty: "No, it was your scheming night and day, when you commanded us to reject God and to set up equals to Him." And they are filled with regret when they see the retribution — and We will place shackles around the necks of those who rejected. Are they not being requited for what they used to do?
And those who were weak will say to those who were mighty: "No, it was your scheming night and day, when you commanded us to reject God and to set up equals to Him." And they are filled with regret when they see the retribution - and We will place shackles around the necks of those who rejected. Are they not being requited for what they used to do?
And those who were weakened said to those who were arrogant: "But the night's and daytime's cheatery/deceit when you order/command us that (E) we disbelieve with (in) God, and we make/put/create for Him equals (idols)." And they kept the regret/remorse secret, when they saw the torture, and We made/put the leather or iron collars or hand cuffs in those who disbelieved's necks, are they reimbursed except (for) what they were making/doing
But those who had been weak will say unto those who had gloried in their arrogance: “Nay, [what kept us away was your] devising of false arguments, night and day, [against God’s messages- as you did] when you persuaded us to blaspheme against God and to claim that there are powers that could rival Him!” And when they see the suffering [that awaits them], they will [all] be unable to express [the full depth of] their remorse: for We shall have put shackles around the necks of those who had been bent on denying the truth: [and] will this be aught but a [just] requital for what they were doing
And (the ones) who were deemed weak will say to (the ones) who waxed proud, "No indeed, (but) (it was your) scheming night and day-time as you commanded us to disbelieve in Allah and make up compeers to Him." And they will keep secret (their) remorse as soon as they see the torment. And We made shackles on the necks of the ones who disbelieved; will they be recompensed except for whatever they were doing
Those who were despised say unto those who were proud: Nay but (it was your) scheming night and day, when ye commanded us to disbelieve in Allah and set up rivals unto Him. And they are filled with remorse when they behold the doom; and We place carcans on the necks of those who disbelieved. Are they requited aught save what they used to do
The oppressed ones will say to them, "It was you who planned night and day, ordering us to disbelieve God, and consider other things equal to Him." They will hide their regret on seeing their torment. We shall chain the necks of the disbelievers. Can they be recompensed with other than what they deserved for their deeds
And those weak will say to those overbearing, .But (it was your) intriguing day and night (that stopped us from accepting guidance), when you were directing us to disbelieve in Allah and to set up rivals to Him. And all of them will conceal (their) regrets when they will see the punishment. And We will place iron-collars around the necks of those who disbelieved. They will not be recompensed except for what they used to do
Those who were oppressed say unto those who used to show an arrogant attitude: ”Nay but (it was your evil) scheming by night and day when you instructed us to disbelieve in Allâh and to set up rivals to Him!" Nevertheless, they will conceal their compunction when they behold the chastisement. We will put shackles around the necks of those who indulge in disbelief. Are they chastised aught except for what they used to do?
The weak will retaliate and say to the arrogant, "No, but you played your tricks day and night. You asked us to reject Allah and appoint others as His equal." Both of them will try to conceal their remorse when they see the punishment right in front of them. We will place shackles on the necks of the unbelievers. They would be dealt with precisely in accordance with what their actions deserve
Those who were deemed weak will say to the arrogant masters: ”Nay, but it was your evil scheming by night and day when you used to instruct us to deny the Oneness of Allâh and to set up rivals to Him!" Nevertheless, they will conceal their compunction when they behold the chastisement. And We will put shackles around the necks of those who deny the Oneness of Allâh. Are they chastised aught except for what they were inclined to do?
And there shall the passively-minded say to those who exercised inordinate self-esteem: "but you took cunning for a sinister and crooked wisdom and you made its breastplate work day and night and you kept pressing hard upon us for adopting polytheism and you urged us to deny Allah as the only Ilah and to incorporate with Him other deities". Deep in their hearts they will feel their guilt with pining regrets and vain repentances when they see the inescapable punishment. We will fetter and confine the infidels with chains around their necks. Would they be requited but with what is commensurate with their deeds?"
The oppressed will say to the arrogant, “Not so! This is a trick of calling day night and night day. Remember when you used to order us to disbelieve in Allah and set up rivals with Him?” They will conceal their remorse when they see the punishment, and We shall put iron collars around the necks of the disbelievers. Shouldn’t We reward them for what they did
The lowly will say to the arrogant, “No! It was your plotting by day and night—when you ordered us to disbelieve in Allah and to set up equals with Him.” They will ˹all˺ hide ˹their˺ remorse when they see the torment. And We will put shackles around the necks of the disbelievers. Will they be rewarded except for what they used to do?
And those who were weak will say to those who were arrogant: but the (constant) scheming night and day when you commanded us to reject Allah and set up partners for Him. And they start regretting when they see the punishment, and We have placed cuffs around the necks of those who reject (the truth), are they punished for anything other than what they did?
By no means,‘ the others will rejoin. ‘You have plotted, night and day, bidding us disbelieve in God and set up rivals to Him.‘ And they will repent in secret when they see the scourge. We will put chains round the necks of the unbelievers. Shall they not be rewarded but according to their deeds
The followers will say to their leaders, "It was you who schemed night and day, then commanded us to be unappreciative of GOD, and to set up idols to rank with Him." They will be ridden with remorse, when they see the retribution, for we will place shackles around the necks of those who disbelieved. Are they not justly requited for what they did?
Those who had been thought weak will say to those who had been arrogant, "Rather, it was your scheming, night and day, ordering us to deny God and attribute equals to Him." But when they all see the punishment [that awaits them], they will be unable to express their remorse. We will put shackles around the necks of those who rejected the truth, and they will be repaid only for what they have done.
Those who had been thought weak will say to those who had been arrogant, "Rather, it was your scheming, night and day, ordering us to deny God and attribute equals to Him." But when they all see the punishment [that awaits them], they will be unable to express their remorse. We will put shackles around the necks of those who rejected the truth, and they will be repaid only for what they have done.
And those who were weakened will say to those who were arrogant, “Nay, but It was the night guile and the day; when you order us to disbelieve in Allah, and to set up rivals to Him.” And they secreted regret when they saw the torment. And We set up the shackles in the necks of those who disbelieved. Will they be penalized, except for what they were working on?
And those who were despised as weak shall say unto those who had prided: Nay! It was a plot (of yours) by day and by night when you bade us that we should disbelieve in Allah and set up equals with Him. And they declare (their) remorse when they see the Penalty; and We will put shackles on the necks of those who disbelieved. Are they requited aught save what they used to do?
Those who were weak will reply to those who deemed themselves mighty: 'Not so! It was your scheming, night and day, ordering us to disbelieve in God and to set up equals to Him.' When they see the punishment awaiting them, they will all harbour utter and unmitigated remorse. We shall put chains round the necks of the unbelievers. Are they to be requited for anything other than what they did?
The commoners will say to their leaders, "Nay, you were the ones who schemed night and day to set up systems that we were forced to follow, instead of Allah. It is you who set up (yourselves as) rivals against Him." Both parties will then be ashamed when they see the Requital. We will put shackles around the necks of all those who rejected the Truth. Is their retribution anything but what they earned with their own actions
And those who were deemed weak shall say to those who were proud. Nay, (it was) planning by night and day when you told us to disbelieve in Allah and to set up likes with Him. And they shall conceal regret when they shall see the punishment; and We will put shackles on the necks of those who disbelieved; they shall not be requited but what they did
And those who were deemed weak will say to those who were proud, `Nay, but it was your scheming night and day, when you bade us disbelieve in ALLAH and set up equals with HIM.' And they will conceal their remorse when they see the punishment; and WE shall put chains round the necks of those who disbelieved. They will not be requited but for what they did
Those who had been weak and oppressed will say to those who waxed arrogant, “Nay! But there was plotting by night and day when you ordered us to disbelieve in God, and to set up equals unto Him.” And they will hide their remorse when they see the punishment, and We put shackles upon the necks of those who disbelieve. Will they be requited for aught but what they used to do
Those who were the weak ones will say to the arrogant ones: "No! It was a (your) plot by day and by night: When, you (always) ordered us to be thankless to Allah and to find (others) equal with Him!" And they will say (their) repentance when they see the Penalty: And We shall put (stiff) clamps on the necks of the unbelievers: It would only be a repayment for their (ill) deeds
The oppressed will say to the arrogant, “Rather, it was your constant scheming, day and night, urging us to disbelieve in God and set up rivals to Him.” And they will hide their regret when they see the punishment. We will place iron collars around the necks of the unbelievers. Won’t they be recompensed for what they did?
And those who were oppressed will say to those who were arrogant, 'It was your scheming by night and day; as you instructed us to reject God, and to set up rivals to Him.' They will hide their remorse when they see the retribution. We will put yokes around the necks of those who disbelieved. Will they be repaid for anything other than what they used to do
And the despised will say to the arrogant, "No, it was a plot of the night and the day: you commanded us to deny God, and set up idols as equals to God." And they will show regret when they see the chastisement: and We will put yokes on the necks of the ungrateful; will they be requited for anything but what they have done?
Those who were oppressed will say to those who were arrogant, "Rather, [it was your] conspiracy of night and day when you were ordering us to disbelieve in Allah and attribute to Him equals." But they will [all] confide regret when they see the punishment; and We will put shackles on the necks of those who disbelieved. Will they be recompensed except for what they used to do
And those who were thought weak will say to those who were proud, 'Nay, the plotting of the night and the day, when you were commanding us that we should disbelieve in God, and we should make peers for Him.' And they will manifest repentance when they see the punishment; and We will put the fetters in the necks of those who disbelieved. Shall they be recompensed except for what they used to do?
Those who had been despised will say to the arrogant ones: "Nay! it was a plot (of yours) by day and by night: Behold! Ye (constantly) ordered us to be ungrateful to God and to attribute equals to Him!" They will declare (their) repentance whe n they see the Penalty: We shall put yokes on the necks of the Unbelievers: It would only be a requital for their (ill) Deeds
Those who had been despised will say to the arrogant ones: "Nay! it was a plot (of yours) by day and by night: Behold! Ye (constantly) ordered us to be ungrateful to Allah and to attribute equals to Him!" They will declare (their) repentance when they see the Penalty: We shall put yokes on the necks of the Unbelievers: It would only be a requital for their (ill) Deeds
وَمَاۤ أَرۡسَلۡنَا فِی قَرۡیَةࣲ مِّن نَّذِیرٍ إِلَّا قَالَ مُتۡرَفُوهَاۤ إِنَّا بِمَاۤ أُرۡسِلۡتُم بِهِۦ كَـٰفِرُونَ ٣٤
Never have We sent a warner to a community without those among them who were corrupted by wealth saying, ‘We do not believe in the message you have been sent with.’
And whenever We have sent a Warner to a town, its wealthy people said: “Surely we don’t believe in (the message) what you are sent with.”
And We sent not a warner Unto a town but the affluent thereof said:' verily in that wherewith ye have been sent we are disbelievers
We never sent an admonisher to a habitation but its well-to-do people said: "We do not believe in what you have brought."
To whichever city We sent a warner, the spoilt affluent ones therein said, “Indeed, we will not accept this knowledge of the reality sent through your Risalah.”
We never sent a warner into any city without the affluent people in it saying, ´We reject what you have been sent with.´
We did not send a warner to any town without its affluent ones saying, ‘We indeed disbelieve in what you have been sent with.’
We never sent a warner to any township but those of its people who had been lost in the pursuit of pleasures without scruples reacted, saying: "Surely we are unbelievers in that with which you have been sent."
We sent no Warner to any town but its corrupted well-to-do people said, `Surely we disbelieve in the Messages that you have been sent with.
We sent no warner into any city except its men who lived at ease said, 'We disbelieve in the Message you have been sent with.
And We did not send any warner in any town, unless its rich (and wealthy) said: “Indeed we disbelieve in what you are sent with it.”
Any time that I sent a Warner to a community, its powerful people said: “We do not believe in this message of yours.”
Never did We send a warner to a population but the elites among them said, “We do not believe in the message with which you have been sent.
And never have We sent a warner to any town except that its affluent said, “Indeed, we deny what youpl have been sent with.”
We have not sent to any city a warner but the opulent thereof said, 'We, in what ye are sent with, disbelieve.
And whenever We sent a Herald of Warning to any town, its wealthy people said, “We disbelieve in what you have been sent with.”
And We have never sent a warner in a city except that its people of affluence would say, “We are disbelievers in that with which you are sent.”
We have sent no warner unto any city, but the inhabitants thereof who lived in affluence said, verily we believe not that with which ye are sent
And We never sent a Warner to a town but those who led lives in ease in it said, "We are surely disbelievers in what you are sent with
We never sent a warner to a village except that those (who lived) in luxury said: 'We disbelieve in the Message you have been sent with!
And never have we sent a warner to any city whose opulent men did not say, "In sooth we disbelieve your message."
And We did not send to a township out of a warner, but those of its residents who were enjoying wealth and luxuries said: “Surely, we are disbelievers for that with which you (Messengers) have been sent (to us).”
We sent not any warner to a town, but that the ones who are given ease said: Truly, in what you were sent, we are ones who disbelieve it.
We never sent a warner to a population without pampered ones among them saying, “We do not believe in that which you bring.”
Whenever We have sent a Warner to a town, its wealthy residents have said: "We surely disbelieve in what you are sent with."
We never sent a warner to any town but its wealthy ones said: "We disbelieve in the Message you have brought."
And We never sent a warner to a town but those who led easy lives in it said: We are disbelievers in that with which you are sent
And We did not send a warner to any town, but those who led a luxurious life in it said, “We do not believe in that which you are sent with.”
And We sent not anyone to warn a township but the well-to-do in it said, "We do indeed disbelieve what you are sent with."
And never did We send a Warner to any town, but its wealthy ones would (always) say: ‘We deny (the guidance) you have been sent with.
And We do not send a warner to any town, except its carefree ones would Say: "We reject what you have been sent with."
And We do not send a warner to any town, except its carefree ones would say: "We reject what you have been sent with."
And We do not send a warner to any town, except its carefree ones would say: "We reject what you have been sent with."
And We did not send in a village/urban city from a warner/giver of notice except (that) its luxuriated ungrateful and arrogant said: "That we with what you were sent with it (are) disbelieving."
For [thus it is:] whenever We sent a warner to any community, those of its people who had lost themselves entirely in the pursuit of pleasures would declare, “Behold, we deny that there is any truth in [what you claim to be] your message!” –
And in no way did We send into any town any constant warner except that its population living in ease and luxury said, "Surely we are disbelievers in what you have been sent with."
And We sent not unto any township a warner, but its pampered ones declared: Lo! we are disbelievers in that wherewith ye have been sent
Every time We sent a warner to a town, the rich ones therein said (to Our Messenger), "We have no faith in what you have brought (to us)
We did not send a warner to a township, but said those who lived a luxurious life in it, .We reject what you have been sent with
Whenever We sent a warner into a township (to warn & preach), its wealthy ones said: “Indeed we are not going to believe in that with which you are sent.”
Whenever We appointed a warner to a town, its affluent class said, "We reject the message you have brought!"
And whenever We sent a Messenger to a town to admonish (its inhabitants) , the wealthy ones therein said: “Indeed, we pledge not to give credence to (this nonsense message) with which you have been sent.”
We never sent a Messenger, a spectacle and a warning, to a nation but stood those with the riches similitude exact of your people O Muhammad and said to him "We do deny your mission and we do not acknowledge the message you proclaim"
Never did We send a warner to a city without the well-to-do saying, “We reject what you are sent with.”
Whenever We sent a warner to a society, its elite would say, “We truly reject what you have been sent with.”
And never have We sent a warner to a town but its affluent people said: we reject what you were sent with.
We have sent no apostle to any city whose message was not denied by it‘s affluent people
Every time we sent a warner to a community, the leaders of that community said, "We reject the message you are sent with."
Never have We sent a warning into a town without those who were corrupted by wealth saying, "We reject the message with which you have been sent."
Never have We sent a warning into a town without those who were corrupted by wealth, saying, “We reject the message with which you have been sent.”
And We did not send in a village among a warner except that their luxuriant said, "Surely we by which you were sent by it, are infidels."
And We sent no Warner into any city except the opulent ones of it said: Verily we are disbelievers in what you are sent with .
Whenever We sent a warner to any community, those of them who lived in luxury said: 'We do not believe in the message with which you have been sent.'
Whenever We sent a Warner to any community its rich elite declared, "Behold, we reject the message you are sent with."
And We never sent a warner to a town but those who led lives in ease in it said: We are surely disbelievers in what you are sent with
And WE never sent a Warner to any city but the wealthy ones thereof said, `Surely, we disbelieve in what you have been sent with.
And We sent no warner unto a town, but that those living in luxury therein said, “We disbelieve in that wherewith you have been sent.
And We never sent a warner to a (group in) town but the wealthy ones from them said: "We do not believe in the (Message) with which you (the warner) have been sent with."
Every time We sent a warner to a city, the affluent inhabitants responded, “We reject the message you’ve been sent with.”
We sent no warner to any town, without its affluent saying, 'We reject what you are sent with.'
And We never sent a warner to a community but its affluent members say, "We reject what you were sent with."
And We did not send into a city any warner except that its affluent said, "Indeed we, in that with which you were sent, are disbelievers."
And We sent not a warner in a town except its affluent ones said, 'Indeed, we disbelieve in what you have been sent with.'
Never did We send a warner to a population, but the wealthy ones among them said: "We believe not in the (Message) with which ye have been sent."
Never did We send a warner to a population, but the wealthy ones among them said: "We believe not in the (Message) with which ye have been sent."
وَقَالُوا۟ نَحۡنُ أَكۡثَرُ أَمۡوَ ٰلࣰا وَأَوۡلَـٰدࣰا وَمَا نَحۡنُ بِمُعَذَّبِینَ ٣٥
They would say, ‘We have greater wealth and more children than you, and we shall not be punished.’
And they say: “We have more wealth and children (our deities are happy), and we shall not be punished.”
And they said: we are more numerous in riches and children, and we are not going to be tormented
And (further): "We have far more wealth and children (than you), and we are not the ones to be punished."
And, “We are more powerful than you, both with our wealth and our offspring... We will not be subject to suffering!”
They also said, ´We have more wealth and children. We are not going to be punished.´
And they say, ‘We have greater wealth and more children, and we will not be punished!’
And they said: "We are more abundant (than you) in wealth and children and so we are not (the ones) to be punished (as you tell us to happen in the Hereafter)."
And they (also) say, `We are better off in respect of wealth and children (as compared with others) and we are not at all going to be made to suffer.
They also said, 'We are more abundant in wealth and children, and we shall not be chastised.
And they said: “We have more wealth and children, and we will not be punished.”
They arrogantly continued: “We have more wealth and children than you; none can hurt us.”
They said, “We have more in wealth and in sons, and we cannot be punished.
And they said, “We have more wealth and more children (than the believers), and never shall we be punished.”
And they say, 'We have more wealth and children, and we shall not be tormented.
And they said, “We are greater in wealth and children; we will not be punished!”
And they say, “We have more wealth and more children so we are not going to be punished.”
And those of Mecca also say, we abound in riches and children more than ye; and we shall not be punished hereafter
And they say, "We have more wealth and children, and we shall not be punished."
And they said: 'We have been given an abundance of wealth and children we shall never be punished!
And they said, "We are the more abundant in riches and in children, nor shall we be among the punished."
And they said: “We are more in wealth and children, and we shall not be those who have been put to punishment.”
And they said: We are more than you in wealth and in children and we are not ones who are punished!
They said, “We excel in wealth and children and can suffer no punishment.”
They say: "We have more wealth and children, which indicates that our gods are happy with us so we shall never be punished."
They always said: "We have more wealth and children than you have, and we shall not be chastised."
And they say: We have more wealth and children, and we cannot be punished
And they say, “We have more wealth and children than you and we will not be punished.”
And they said, "We have abundance of wealth and children, and we are not going to be punished!"
And they said: ‘We possess abundant wealth and children and we are not going to be tormented.
And they said: "We have more wealth and more children, and we will not be punished."
And they said: "We have more wealth and more children, and we will not be punished."
And they said: "We have more wealth and more children, and we will not be punished."
And they said: "We (have) more properties/possessions/wealths and children, and we are not with being tortured."
and they would add, “Richer [than you] are we in wealth and in children, and [so] we are not going to be made to suffer!”
And they said, "We are more (than you) in riches and children, and in no way will we be tormented"
And they say: We are more (than you) in wealth and children. We are not the punished
We are the ones who have more wealth and children and we shall suffer no punishment"
And they said, .We are superior in riches and children, and we are not going to be punished
They also said: "We have more wealth and children, and we are not going to be punished."
They said, "We are wealthier and have more offspring than you. We are not going to face punishment!"
They added: "We are more abundant in wealth and children. (Above all), we are not going to be punished."
And they added: "we are more affluent in wealth and in progeny than those who accepted your message with consenting mind; our affluence confers immunity and therefore we will not be subjected to punishment"
And also added, “Because we have plenty of wealth and offspring we won’t be tormented.”
Adding, “We are far superior ˹to the believers˺ in wealth and children, and we will never be punished.”
And they said: we have more wealth and children and we will not be punished.
The unbelievers say: ‘We have been given greater wealth and more children than the faithful. Surely we shall not be punished.‘
They also said, "We are more powerful, with more money and children, and we will not be punished."
They also say, "We are wealthier and have more children [than you], and We will not be punished."
They also say, "We are wealthier and have more children [than you], and We will not be punished."
And they said, “We are more money and more progeny, and we will not be tormented.”
They also said: We are more (than you) in wealth and children and we shall not be punished .
They also say: 'Richer than you are we in wealth, and we have more children. We certainly are not going to be made to suffer.'
And they further said, "We are more than you in wealth and children and party and we cannot be made to suffer."
And they say: We have more wealth and children, and we shall not be punished
And they say, `We have more wealth and children; and we shall not be punished.
And they say, “We are greater in wealth and children, and we shall not be punished.
And they said: "We have more in wealth and sons, and we are not going to be punished."
They say, “We have more wealth and children, and we won’t be punished.”
And they say, 'We have more wealth and more children, and we will not be punished.'
And they said, "We have more wealth and sons, and we are not to be chastised."
And they said, "We are more [than the believers] in wealth and children, and we are not to be punished."
And they said, 'We are more in wealth and children, and we will not be punished.'
They said: "We have more in wealth and in sons, and we cannot be punished."
They said: "We have more in wealth and in sons, and we cannot be punished."
قُلۡ إِنَّ رَبِّی یَبۡسُطُ ٱلرِّزۡقَ لِمَن یَشَاۤءُ وَیَقۡدِرُ وَلَـٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا یَعۡلَمُونَ ٣٦
Say [Prophet], ‘My Lord gives in abundance to whoever He will and sparingly to whoever He will, though most people do not understand
Say (O Muhammad): “Surely, my Lord enlarges and restricts the provision to whom He wills, but most people don’t know.”
Say thou: verily my Lord expandeth the provision for whomsoever He will and stinteth it; but most of mankind know not
Say: "Verily my Lord increases or restricts the provision of whosoever He will;" but most men do not understand
Say, “Indeed, my Rabb expands the life sustenance (provision) for whom he wills and constricts it for whom He wills (wealth is not acquired; it is a bestowal by Allah)... But the majority of the people do not know (this truth).”
Say: ´My Lord expands the provision of anyone He wills or restricts it. But the majority of mankind do not know it.´
Say, ‘Indeed my Lord expands the provision for whomever He wishes and He tightens it, but most people do not know.’
Say: "Surely my Lord God enlarges provision for whom He wills, and straitens it (for whom He wills); but most of humankind do not know."
Say, `Verily, my Lord multiplies the means of livelihood for whom He will and makes them scant (for whom He pleases), but most people do not know (the reason behind)
Say: 'My Lord outspreads and straitens His provision to whomsoever He will, but most men do not know it.
Say: “Indeed my Lord increases and decreases the provision for anyone He wants, but most people do not know.”
Say: “There is a wisdom in the distribution of wealth [the wealthy ones are not necessarily the favored one and vice versa. Actually, the wealthy ones are usually the wicked ones.] but most people they do not understand it.”
Say, “Indeed my Lord enlarges and restricts the provision to whom He pleases, but most people do not understand.
Saysg, “Indeed, my Lord extends provision for whomever He wills and He restrains (it), but the majority of mankind does not know.”
Say, 'Verily, my Lord extends provision to whom He pleases or doles it out, but most men do not know
Proclaim “Indeed my Lord eases the sustenance for whomever He wills and restricts it for whomever He wills, but most people do not know.”
Say, “Truly my Lord widens the sustenance for whom He pleases and constricts [it] but most human beings do not know.”
Answer, verily my Lord will bestow provision in abundance unto whom he pleaseth, and will be sparing unto whom he pleaseth: But the greater part of men know not this
Say, "Surely my Lord amplifies the means of subsistence for whom He pleases and restricts it (for whom He pleases), but most men know not."
Say: 'My Lord outspreads and withholds His provision to whomsoever He will. But most people do not know.
SAY: Of a truth my Lord will be liberal or sparing in his supplies to whom he pleaseth: but the greater part of men acknowledge it not
Say: “Verily, (it is) my Nourisher-Sustainer (Who) expands the provisions for whom He thinks proper and restricts to needs (when He thinks so), but the majority of mankind do not know
Say: Truly, my Lord extends the provision for whomever He wills and confines it for whom He wills, but most of humanity knows not.
Say, “Truly, my Lord increases or diminishes provisions as He pleases, but most people simply do not understand.”
O Prophet tell them: "Surely my Lord gives abundantly to whom He wills and sparingly to whom He pleases, but most people do not understand this."
(O Prophet), say to them: "My Lord grants provision abundantly to whomsoever He pleases and straitens it for whomsoever He pleases. But most people do not know this
Say: Surely my Lord amplifies and straitens provision for whom He pleases, but most men know not
Say, “It is my Fosterer Who enlarges the provision for whom He wills and straitens (it for whomever and whenever He wills), but the majority of human beings certainly does not know.”
Say, "My Lord does indeed amplify and straiten provisions for whomsoever He wills, but most of mankind knows this not."
Say: ‘Surely, my Lord releases sustenance in abundance for whom He wills and restrains (for whom He wills) but most people do not know.
Say: "My Lord gives provisions to whomever He wishes, or He restricts them, but most people do not know."
Say: "My Lord gives provisions to whoever He wishes, or He restricts them, but most of the people do not know."
Say: "My Lord gives provisions to whoever He wishes, or He restricts them, but most of the people do not know."
Say: "That truly my Lord spreads/extends the provision to whom He wills/wants, and He is capable/able and but most of the people do not know."
Say: “Behold, my Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills: but most men do not understand [God’s ways].”
Say, "Surely my Lord outspreads the provision for whomever He decides and estimates (it); but most of mankind do not know it."
Say (O Muhammad): Lo! my Lord enlargeth the provision for whom He will and narroweth it (for whom He will). But most of mankind know not
Say, "My Lord increases and determines the sustenance of whomever He wants, but most people do not know."
Say, .In fact, my Lord extends provision to whom He wills, and straitens (it for whom He wills), but most of the people do not know
Say: “My Lord spreads out sustenance to whom He wills and straitens it, but most men know not."
Say, "Of course my Lord expands _ or restricts _ His provisions for whomever He wants. But most people do not understand!"
Say: “My Lord extends and straitens His provision for whom He wills. But most of the people do lack the knowledge (of this truth)."
Say to them "It is Allah, my Creator Who gives livelihood generously and confers support gratuitously to whom He will and He also gives with restraint and by measure to whom He will but most people fail to realize this fact."
Say to them: “My Lord is the one Who either increases or withholds the provision as He pleases,” but most people don’t know.
Say, ˹O Prophet,˺ “Surely ˹it is˺ my Lord ˹Who˺ gives abundant or limited provisions to whoever He wills. But most people do not know.”
Say: my Lord expands the provision for whom He pleases and tightens it, but most people don´t know.
Say: ‘My Lord gives abundantly to whom He will and sparingly also. But most do not know it.‘
Say, "My Lord is the One who controls all provisions; He grants the provisions to whomever He wills, or reduces them, but most people do not know."
Say, [Prophet] "My Lord gives abundant provisions to whom He wills, or [likewise] restricts [it], but most people do not know."
Say, [Prophet] “My Lord gives abundant provisions to whom He wills, or [likewise] restricts [it], but most people do not know."
Say, “Surely My Lord extends the livelihood for whoever He wills, and quantized; but most people are not knowing.”
Say: Verily my Lord amplifies the sustenance for whom He pleases and straitens for whom He pleases, but most of the people do not know .
Say: 'My Lord gives in abundance, or gives in scant measure, to whomever He wills; but most people do not understand.'
Say, "Behold, my Lord enlarges and narrows the provision to people according to His Laws (and hence, you see the change in fortunes). But most people are not aware (that the Divine System ensures prosperity for all). "
Say: Surely my Lord amplifies the means of subsistence for whom He pleases and straitens (for whom He pleases), but most men do not know
Say, `Verily, my Lord enlarges the provision for whomsoever HE pleases, and straitens it for whomsoever HE pleases; but most men do not know.
Say, “Truly my Lord outspreads and straitens provision for whomsoever He will, but most of mankind know not.
Say: "Surely, my Lord gives more or less things to whom He pleases, but most men do not understand."
Say, “My Lord expands and restricts provision for whom He wills, yet most people don’t know.”
Say, 'My Lord spreads out His bounty to whomever He wills, or restricts it; but most people do not know.'
Say, “My Lord expands or restricts the sustenance of anyone, at will: but most of humanity does not know.â€
Say, "Indeed, my Lord extends provision for whom He wills and restricts [it], but most of the people do not know."
Say, 'Indeed, my Lord extends the provision to whom He wills and He straitens, but most of mankind do not know.'
Say: "Verily my Lord enlarges and restricts the Provision to whom He pleases, but most men understand not."
Say: "Verily my Lord enlarges and restricts the Provision to whom He pleases, but most men understand not."
5
Wealth stands not for Greatness
وَمَاۤ أَمۡوَ ٰلُكُمۡ وَلَاۤ أَوۡلَـٰدُكُم بِٱلَّتِی تُقَرِّبُكُمۡ عِندَنَا زُلۡفَىٰۤ إِلَّا مَنۡ ءَامَنَ وَعَمِلَ صَـٰلِحࣰا فَأُو۟لَـٰۤىِٕكَ لَهُمۡ جَزَاۤءُ ٱلضِّعۡفِ بِمَا عَمِلُوا۟ وَهُمۡ فِی ٱلۡغُرُفَـٰتِ ءَامِنُونَ ٣٧
Neither wealth nor children will bring you nearer to Us, but those who believe and do good deeds will have multiple rewards for what they have done, and will live safely in the lofty dwellings of Paradise
It is neither your wealth, nor your children that bring you nearer to Us. But those who believe, and do righteous deeds; for such, they will have double reward for what they did, and they will reside in the high residences (Paradise) in peace and security.
And it is not your riches nor your children that shall draw you nigh Unto us with a near approach, but whoso ever believeth and worketh righteously- then those! theirs shall be a twofold meed for that which they will have worked, and they will be in upper apartments secure
It is not your wealth and children that will bring you closer to Us, except those who believe and do the right. These will be given a two-fold reward for their deeds, and will dwell in peace in the high empyrean
It is neither your wealth nor your offspring that can bring you nearer to Us (‘the Station of Nearness’ – conscious application of the qualities of the Names of Allah), but being a believer and fulfilling the requisites of your faith... For them the rewards of their deeds will be multiplied manifold. They are safe within elevated stations.
It is not your wealth or your children that will bring you near to Us — only in the case of people who have iman and act rightly; such people will have a double recompense for what they did. They will be safe from all harm in the High Halls of Paradise.
It is not your wealth, nor your children, that will bring you close to Us in nearness, except those who have faith and act righteously. It is they for whom there will be a twofold reward for what they did, and they will be secure in lofty abodes
And it is neither your wealth nor your children which will bring you near to Us; but only one who believes and does good, righteous deeds (can come near to Us), and it is those whose reward for their deeds is multiplied, and they will dwell in high, lofty mansions (of Paradise), secure (from any suffering)
Neither your wealth nor your children are a means that can bring you near to Us in rank. But it is only those who believe and do righteous deeds (whose faith and virtue will be the means to bring them near to Us). They shall have the reward for their (virtuous) deeds many times over and shall be occupying the lofty places with peace and security
It is not your wealth nor your children that shall bring you nigh in nearness to Us, except for him who believes, and does righteousness; those -- there awaits them the double recompense for that they did, and they shall be in the lofty chambers in security
And it is not your wealth and not your children that bring you closer to Us in position, but anyone who believes and does good, then they will have double/multiple reward for what they did, and they will be safe (and secure) in the chambers (of paradise).
It is not your wealth & children [which is given to them by God at first place] which will bring you nearer to Me. Only those who believe and do good works will get a reward which is several times more than they deserve. Such people will leave in peace and in high places in Paradise
It is neither your wealth nor your sons that will bring you nearer to Us in degree, but only those who believe and work righteousness. These are the ones for whom there is a reward multiplied for their deeds, while they reside secure in the dwellings on high
And it is neither yourpl wealth nor your children that bring you closer in position to Us—except whoever has attained faith and has acted righteously, for for those is a repayment of double(measure) for what they did, and in the Chambers (of Paradise) they remain safe.
but neither your wealth nor your children is that which will bring you to a near approach to us, save him who believes and does right; these, for them is a double reward for what they have done, and they in upper rooms shall be secure.
And your wealth and your children are not capable of bringing you near to Us, but one who believes and did good deeds (is brought close); for them is double the reward – the recompense of their deeds and they are in high positions, in peace
And it is not your wealth nor your children which is going to bring you closer to Our presence except the one who believes and does righteous deeds. Truly for them there will be twofold reward for all that they do and they will abide in all safety in the lofty mansions.
Neither your riches nor your children are the things which shall cause you to draw nigh unto us with a near approach: Only whoever believeth, and worketh righteousness, they shall receive a double reward for that which they shall have wrought; and they shall dwell in security, in the upper apartments of paradise
It is not your wealth nor your children which bring you near Us in station, but whoever believes and does good, these it is for whom is a double reward for what they do, and they shall be secure in the highest places
It is neither your riches nor your children that shall bring you close in nearness to Us, except he who believes and does good work. For those their awaits a double recompense for their deeds, they shall live in safety in their lofty chambers
Neither by your riches nor by your children shall you bring yourselves into nearness with Us; but they who believe and do the thing that is right shall have a double reward for what they shall have done: and in the pavilions of Paradise shall they dwell secure
And (it is) not your wealth, and nor your children that bring you nearer to Us in closeness except (the personal performance of) that who Believed and did righteous deeds; so those people: for them is an enlarged and expanded reward because of what they did, and they will be those who are secure in the suites (of Paradise)
And it is not your wealth nor your children that will bring you near to Us, but whoever believed and did as one in accord with morality. As for those, for them, the recompense is doubled for what they did and they will live in the highest chambers as one who is safe.
It is not your wealth or children that will bring you closer to Us. Only those who believe and live righteously are those for whom is a doubled reward for their deeds. They will be safe in houses on high.
It is neither your wealth nor your children which bring you closer to Us even one jot, but those who believe and do good deeds; for them, there will be a double reward for their deeds and in high mansions shall they live in peace
It is not your riches nor your children that make you near-stationed to Us, except for him who has faith and acts righteously; it is they who will receive double the recompense for their deeds. They shall live in lofty mansions in perfect peace
And it is not your wealth, nor your children, that bring you near to Us in rank; but whoever believes and does good, for such is a double reward for what they do, and they are secure in the highest places
Neither your wealth nor your children (are things) through which you (can) come nearer to Us, unless (you are of those) who believe and do righteous work. So those are the persons who will have double the reward because of what they did, and they will be secure in high places.
And it is not your wealth, nor your children, that bring you close to Us; but (the piety of) one who believes and does good deeds. Such ones are entitled to double reward for what they do. And they are secure in their high positions
And it is not your wealth or your children that can bring you nearness and intimacy in Our presence. But whoever believes and does good works, it is they for whom the reward is twofold for their works. And they will live in peace in lofty mansions (of Paradise)
And it is not your money or your children that will bring you closer to Us, but only those who believe and do good work, they will receive double the reward for their works, and they will reside in the high dwellings in peace
And it is not your money or your children that will bring you closer to Us, but only those who believe and do good work, they will receive double the reward for their works, and they will reside in the high dwellings in peace.
And it is not your money or your children that will bring you closer to Us, but only those who believe and do good work, they will receive double the reward for their works, and they will reside in the high dwellings in peace.
And your properties/possessions/wealths, and nor your children (are) not with which near/approach you at Us, approachment/advancement except who believed and made/did correct/righteous deeds, so those for them (is) the double reward/reimbursement because (of) what they made/did , and they are in the chambers/elevated (stages/places) (are) safe/secure
For, it is neither your riches nor your children that can bring you nearer to Us: only he who attains to faith and does what is right and just [comes near unto Us]; and it is [such as] these whom multiple recompense awaits for all that they have done; and it is they who shall dwell secure in the mansions [of paradise] –
And in no way will your riches, nor your children, bring you in proximity of Our Providence except for him who believes and does righteousness. So, those will have the double recompense for what they did, and they will be in (lofty) compartments secure
And it is not your wealth nor your children that will bring you near unto Us, but he who believeth and doeth good (he draweth near). As for such, theirs will be twofold reward for what they did and they will dwell secure in lofty halls
Your property and children cannot bring you closer to Us. Only those who believe and act righteously will have double reward for their deeds and will live in secure mansions
Your riches or your children are not the things that bring you near Us closely; however, the one who believes and acts righteously (is close to Us). Therefore, such people will have the double reward for what they did, and they will be at peace in the upper chambers (of Paradise)
It is not your wealth or your children will bring you near unto Us in rank, but the one who accepts Allâh into his life and does righteous work. For those, there will be twofold reward for what they did, and they will dwell the high dwellings in utter peace.
It is not your wealth or your children that confers upon you a status of honor with Us. Rather, those who believe and perform good deeds are closer to Allah. They shall have twice the reward for their deeds and they shall live in peace in the lofty mansions (of paradise)
It is neither your wealth nor your children that will bring you nearer to Us in rank. Only those who live by Faith and strive to do righteous work will have a multiplied reward for what they were inclined to do and will live peacefully in lofty champers (in Paradise).
(You people had better realize that) neither your wealth nor your progeny are the conditions vouchsafing for your nearness to Allah nor do they sanction your misdeeds or your infidelity. To the contrary, what bring closer to Allah are conforming one's will to His will and imprinting one's deeds with wisdom and piety. Such persons shall be requited with double the reward commensurate with their deeds and shall live safe and secure in stately abodes
It is neither your wealth nor your offspring that will bring you closer to Us, but belief and the righteousness; the reward of such people will be doubled due to their deeds, and they will be safe in lofty apartments.
It is not your wealth or children that bring you closer to Us. But those who believe and do good—it is they who will have a multiplied reward for what they did, and they will be secure in ˹elevated˺ mansions.
And it is not your wealth or children which bring you closer to Us, but whoever believes and does good work, those will be rewarded twice for what they did and will be safe in chambers.
Neither your riches nor your children shall bring you one jot nearer to Us. Those that have faith and do what is right shall be doubly rewarded for their deeds: in the High Pavilions they shall dwell in peace
It is not your money or your children that bring you closer to us. Only those who believe and lead a righteous life will receive the reward for their works, multiplied manifold. In the abode of Paradise they will live in perfect peace.
It is neither your wealth nor your children that will bring you nearer to Us , but rather [your choice] to believe and to do good deeds. For those there will be double reward for what they did, and they will be safe in the upper chambers [of Paradise].
It is neither your wealth nor your children that will bring you nearer to Us, but rather [your choice] to believe and to do good deeds. For those, there will be a double reward for what they did, and they will be safe in the upper chambers [of Paradise].
And your money nor your progeny will not, near you to Us a nearness, except whoever believed and worked righteous. So, those for them double reward by what they worked for; and they are in the Chambers, secure.
And neither your wealth nor your children are that which bring you nigh unto us, except for him who believes, and does righteousness, these are (the ones) for whom is a double recompense for what they did, and they in the exalted places shall be secure.
It is neither your riches nor your children that can bring you nearer to Us: only he who believes and does what is right [comes near to Us]. To these multiple reward will be given for all that they have done. They will dwell in safety in the mansions of paradise;
And it is not your wealth nor your children and party that will bring you closer to Us, but he who truly believes and helps others. Such people will have a twofold reward for their deeds. It is they who will dwell in secure mansions. (25:75)
And not your wealth nor your children, are the things which bring you near Us in station, but whoever believes and does good, these it is for whom is a double reward for what they do, and they shall be secure in the highest places
And it is not your wealth, nor your children that will bring you near US in rank but those, who believe and do good works, will have a double reward for what they did. And in lofty mansions will they be secure
It is not your wealth or your children that bring you nigh in nearness unto Us, save those who believe and work righteousness—theirs is a manifold reward for what they did, and they will be secure in lofty chambers
And it is not your wealth, nor your children, that will bring you (by the least bit) nearer to Us: But only those who believe and work righteousness— These are the ones for whom there is an increased Reward many times for their deeds, while they are safely placed in (the high home of) Paradise in peaceful bliss
Neither your wealth nor your children will bring you closer to Us. But those who believe and perform righteous deeds, their rewards will be multiplied, and they will dwell in secure residences.
It is neither your wealth nor your children that bring you closer to Us, but it is he who believes and does good deeds. These will have a double reward for what they did; and they will reside in the Chambers, in peace and security
It is not your wealth or your sons by which you are brought nearer in proximity to Our Presence: only people who have faith and do good are those for whom is compounded reward for what they have done, and they’ll be secure in the chambers on high.
And it is not your wealth or your children that bring you nearer to Us in position, but it is [by being] one who has believed and done righteousness. For them there will be the double reward for what they did, and they will be in the upper chambers [of Paradise], safe [and secure]
And neither your wealth nor your children is the one which will bring you near in nearness with Us, except whoever believed and did right; then those, for them is the recompense of double for what they did, and they in the upper chambers will be safe.
It is not your wealth nor your sons, that will bring you nearer to Us in degree: but only those who believe and work righteousness - these are the ones for whom there is a multiplied Reward for their deeds, while secure they (reside) in the dw ellings on high
It is not your wealth nor your sons, that will bring you nearer to Us in degree: but only those who believe and work righteousness - these are the ones for whom there is a multiplied Reward for their deeds, while secure they (reside) in the dwellings on high
وَٱلَّذِینَ یَسۡعَوۡنَ فِیۤ ءَایَـٰتِنَا مُعَـٰجِزِینَ أُو۟لَـٰۤىِٕكَ فِی ٱلۡعَذَابِ مُحۡضَرُونَ ٣٨
whereas those who work against Our messages, seeking to undermine them, will be summoned to punishment.’
And those who strive against Our Verses to frustrate them, the punishment will be brought to them.
And those who endeavour to frustrate Our signs, Unto the torment they will be brought
But those who try to subvert Our signs will be given over to punishmen
As for those who rush about to invalidate Our signs (warnings), they will be held in constant suffering.
But people who strive against Our Signs, trying to nullify them, such people will be summoned to the punishment.
As for those who contend with Our signs seeking to thwart [their purpose], they will be brought to the punishment
Whereas those who strive hard against Our Revelations, seeking to frustrate them, such will be arraigned for punishment (in Hell)
But those who strive hard in their opposition to Our Messages seeking to render (Our plan) null and void (and thinking they will escape Us), it is they who will be brought to face punishment
And those who strive against Our signs to void them -- those shall be arraigned into the chastisement
And those who try to disable (and invalidate) Our signs, they are brought into the punishment.
As for those who consistently challenge God’s revelation, they will end up in an everlasting torture
Those who work against Our signs to cause failure, they will be brought to punishment
But those who strove against Our signs attempting to challenge (God)—those are arraigned in the punishment.
And those who strive concerning our signs to frustrate them, these in the torment shall be arraigned
And those who strive in Our signs in order to defeat, will be brought into the punishment
And those who endeavor to disprove Our signs, they will be brought into the punishment.
But they who shall endeavour to render our signs of none effect, shall be delivered up to punishment
And as for those who strive in opposing Our revelations, they shall be brought to the chastisement
But those who labor to negate Our verses shall be arraigned in to the punishment
But they who shall aim to invalidate our signs, shall be consigned to punishment
And those who strive against Ayaatina as those who are bent upon frustrating the purpose — those: would be those who have been thrown into the torment
And those who endeavor against Our signs, as ones who strive to thwart them, those are ones who are charged with the punishment.
Those who strive against Our signs, to foil them, will be dismissed into punishment.
As for those who strive in opposing Our revelations, they shall be brought for punishment
As for those who work against Our Signs so as to frustrate them, they shall be arraigned into the chastisement
And those who strive in opposing Our messages, they will be brought to the chastisement
And those who strive against Our signs to frustrate them, those will be made to be present in the punishment.
And those who strive to work against Our Verses/signs, those will be brought for punishment
And those who strive (in opposition) to Our Revelations presuming to frustrate (Us), it is they who will be brought to the torment
As for those who strive against Our revelations, they will be brought to the retribution
As for those who sought against Our revelations, they will be brought to the retribution.
As for those who sought against Our revelations, they will be brought to the retribution.
And those who strive/endeavor in Our verses/evidences disabling/frustrating, those are in the torture, they are made to be present/attend
whereas all who strive against Our messages, seeking to defeat their purpose, shall be given over to suffering
And (the ones) who endeavor against Our signs trying to defy them, those will be presented forward into the torment
And as for those who strive against Our revelations, challenging, they will be brought to the doom
Those who try to challenge Our revelations will be driven into torment
As for those who strive against our signs trying to frustrate (them), they will be arraigned into the torment
But those who strive in opposing Our ‘Revelation’ will be driven into the chastisement.
While those who strive to put down Our signs will be brought to face the (ultimate) torment
But those who strive to refute What We revealed of the Knowledge of the Truth will be brought to the punishment.
And those who strive to oppose Our authoritative signs and invalidate Our divine revelations shall be consigned to the torment laid upon the damned
Those who tried desperately to undermine Our signs shall be tormented forever.
As for those who strive to discredit Our revelations, it is they who will be confined in punishment.
And those who strive to undermine Our signs will be presented for punishment.
But those that strive to confute Our revelations shall be summoned up
As for those who consistently challenge our revelations, they will abide in retribution.
But as for those who rejected Our messages, trying to undermine them, they will be consigned to the punishment.
But as for those who rejected Our messages, trying to undermine them, they will be consigned to the punishment.
And those who strive within Our verses - to cause incapacitation - those who are brought, in the torment.
And those who strive against Our signs to void them, they shall be arraigned into the chastisement.
whereas all who strive against Our revelations, seeking to defeat their purpose, shall be given over to suffering.
Whereas those who strive against Our Revelations trying to make them ineffective, will be given over to retribution
And (as for) those who strive in opposing Our communications, they shall be caused to be brought to the chastisement
And as to those who strive to frustrate the purpose of Our Signs, it is they who will be brought to face punishment
And those who endeavor to thwart Our signs, they will be arraigned unto the punishment
And those who work against Our Signs, to block and impede them, they will be put in punishment
Those who strive to invalidate Our verses will be brought into the punishment.
But those who work against Our revelations, seeking to undermine them—those will be summoned to the punishment
And those who strive to thwart Our signs are brought into the torment.
And the ones who strive against Our verses to cause [them] failure - those will be brought into the punishment [to remain]
And those who strive concerning Our signs to frustrate, those will be arraigned in the punishment.
Those who strive against Our Signs, to frustrate them, will be given over into Punishment
Those who strive against Our Signs, to frustrate them, will be given over into Punishment
قُلۡ إِنَّ رَبِّی یَبۡسُطُ ٱلرِّزۡقَ لِمَن یَشَاۤءُ مِنۡ عِبَادِهِۦ وَیَقۡدِرُ لَهُۥۚ وَمَاۤ أَنفَقۡتُم مِّن شَیۡءࣲ فَهُوَ یُخۡلِفُهُۥۖ وَهُوَ خَیۡرُ ٱلرَّ ٰزِقِینَ ٣٩
Say, ‘My Lord gives in abundance to whichever of His servants He will, and sparingly to whichever He will; He will replace whatever you give in alms; He is the best of providers.’
Say: “Truly, my Lord enlarges the provision for whom He wills of His servants, and also restricts it for some. Whatever you spend of anything (for Allah), He will replace it. And He is the best of providers.”
Say thou: verily my Lord expandeth the provision for whomsoever He listeth of His bondmen, and stinteth it for him. And whatsoever ye expend of aught He shall replace it. And He is the Best of Providers
Say: "Verily my Lord increases or restricts the provision of any of His creatures as He will, and repays whatsoever you spend. He is the best of all providers."
Say, “Indeed, my Rabb expands the life sustenance (physical and spiritual nourishment) for whom He wills among His servants and constricts it (for whom He wills)! If you give something (unrequitedly for the sake of Allah), He will replace it with something else... HU is the absolute Razzaq, the sustainer with His sustenance.
Say: ´My Lord expands the provision of any of His slaves He wills or restricts it. But anything you expend will be replaced by Him. He is the Best of Providers.´
Say, ‘Indeed my Lord expands the provision for whomever of His servants that He wishes and tightens it, and He will repay whatever you may spend, and He is the best of providers.’
Say: "Surely God enlarges provision for whom He wills of His servants, and straitens it (for whom He wills). Whatever you spend (in God’s cause and in alms), He will replace it. He is the Best to be sought as provider with the ultimate rank of providing."
Say, `Surely, my Lord multiplies the means of livelihood for such of His servants as He will and makes them scant for him (whom He pleases). And whatever you spend (in some noble cause) He exceeds it (in giving reward) so as to leave it (- your own contribution) behind; He is the Best of Providers
Say: 'My Lord outspreads and straitens His provision to whomsoever He will of His servants; and whatever thing you shall expend, He will replace it. He is the best of providers.
Say: “Indeed my Lord increases and decreases the provision for anyone He wants among His servants, and anything you spend (in God's way), He replaces it, and He is the best of providers.”
Let them know that: “God [in his absolute wisdom] gives more to some and less to the others. He will reward you for whatever you spend from your [God given] income in charity [to please him]; God is the best provider.”
Say, “Indeed my Lord enlarges and restricts the sustenance to any of His servants He pleases, and nothing in the least do you give in His cause but He reimburses it, for He is the best of those who grant sustenance
Saysg, “Indeed, My Lord extends provision for whomever He wills of His servants and He restrains (it). And anything youpl spend (in His cause) He replaces it, and He is the Best of providers.”
Verily, my Lord extends provision to whomsoever He will of His servants, or doles it out to him. And what ye expend in alms at all, He will repay it; for He is the best of providers
Say, “Indeed my Lord eases the sustenance for whomever He wills among His bondmen, and restricts it for whomever He wills; and whatever you spend in Allah's cause, He will restore it; and He is the Best Sustainer.”
Say, “Truly my Lord widens the sustenance for whom He pleases from His slaves and constricts [it] for him and whatever you spend of anything, He indeed will replace it for you and it is He who is the best of those who provide sustenance.”
Say, verily my Lord will bestow provision in abundance unto whom he pleaseth of his servants, and will be sparing unto whom he pleaseth: And whatever thing ye shall give in alms, he will return it; and he is the best provider of food
Say, "Surely my Lord amplifies the means of subsistence for whom He pleases of His servants and restricts them (for whom He wills). And whatever you spend, He replaces it, and He is the best of Providers
Say: 'My Lord outspreads and withholds His provision to whomsoever He will of His worshipers. Whatsoever you expend He will replace it. He is the Best of providers.
SAY: Of a truth my Lord will be liberal in supplies to whom he pleaseth of his servants, or will be sparing to him: and whatever ye shall give in alms he will return; and He is the best dispenser of gifts
Say: “Truly, my Nourisher-Sustainer enlarges the provision for whom He thinks proper out of His Ibad, and also restricts it for him (according to his needs, if He thinks proper)." And whatever you spent of anything, so He will replace it. And He is the Best of providers
Say: Truly, my Lord extends the provision for whomever He wills of His servants and confines for him what He wills. And whatever you spent of anything, He will replace it. And He is Best of the ones who provide.
Say, “Truly, my Lord enlarges or restricts sustenance to any of His servants as He pleases. Whatever you invest [in charity], He will replace. He is the best of providers.”
O Prophet tell them: "Surely my Lord gives abundantly to whom He pleases and sparingly to whom He wills. Whatever you spend in charity, He will pay you back. He is the best of those who provide sustenance
Say, (O Prophet): "Verily, my Lord grants provision abundantly to whomsoever He pleases and straitens it for whomsoever He pleases. Whatever you spend, He will replace it. He is the Best of all Providers."
Say: Surely my Lord amplifies provision for whom He pleases of His servants and straitens (it) for him. And whatsoever you spend, He increases it in reward, and He is the Best of Providers
Say, “ (It is) certainly my Fosterer (Who) enlarges the provision for whom He wills and His servants and straitens (it) for him (whenever He wills). And whatever you spend from anything, He replaces it, and He is the Best of providers.
Say, "Surely my Lord gives the provision for living in ample measure — and restricts it — to whom He wills of His subjects. And whatsoever you spend, He compensates therefor. And He is the Best Provider."
Say: ‘Surely, my Lord releases sustenance in abundance for whom He wills and restrains for whom (He likes). And whatever you spend (in the way of Allah), He will increase it with more in recompense. And He is the Best Sustainer.
Say: "My Lord gives provisions for whom He wishes of His servants and He restricts. And anything you spend, He will replace it; and He is the Best of providers."
Say: "My Lord gives provisions for whom He wishes of His servants and He restricts. And anything you spend, He will replace it; and He is the Best of providers."
Say: "My Lord gives provisions for whom He wishes of His servants and He restricts. And anything you spend, He will replace it; and He is the best of providers."
Say: "That truly my Lord extends/spreads the provision to whom He wills/wants from His worshippers/slaves , and He is capable/able to it, and what you spent from a thing, so He reverses/replaces it , and He is best (of) the providers."
Say: “Behold, my Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills of His servants; and whatever it be that you spend on others, He [always] replaces it: for He is the best of providers.”
Say, "Surely my Lord outspreads the provision for whomever He decides of His bondmen and He estimates (it) for him; and whatever thing you expend, He will then replace it. And He is The Most Charitable of providers."
Say: Lo! my Lord enlargeth the provision for whom He will of His bondmen, and narroweth (it) for him. And whatsoever ye spend (for good) He replaceth it. And He is the Best of Providers
Say, "It is my Lord who determines and increases the sustenance of whomever He wants. He will replace whatever you spend for His cause and He is the best Sustainer."
Say, . Surely, my Lord extends provision for whomsoever He wills, and straitens (it) for him. And whatever thing you spend, He replaces it, and He is the best of the sustainers
Say: “My Lord spreads out sustenance to whom He wills of His servants and straitens it for him. Whatever you expend of anything (in serving the cause of Allâh), He will replace it. He is the Best Provider."
Say, "My Lord expands the provisions _ or restricts them _ for any of His servants He pleases. It is He Who compensates and replaces whatever you spend (or consume). He is absolutely the very Best of Providers."
Say: “My Lord extends and straitens His provision for whom He wills of His servants. And whatever you expend He will replace it. And He is the Best of Providers".
Say to them O Muhammad: "Indeed, it is Allah, my Creator, Who gives livelihood generously and confers support gratuitously to whom He will of His servants and restrains it if He will. And whatever you spend in His cause and in benevolence, He replenishes it, for He is the most capable of meeting peoples' needs and the best Purveyor of all requisites of His creatures"
Say: “My Lord increases or withholds the provision of any one of His servants as He pleases. Whatever you spend in charity, He shall repay it. He is the Best Provider.
Say, ˹O Prophet,˺ “Surely ˹it is˺ my Lord ˹Who˺ gives abundant or limited provisions to whoever He wills of His servants. And whatever you spend in charity, He will compensate ˹you˺ for it. For He is the Best Provider.”
Say: my Lord expands the provision for whom of His servants He pleases and tightens it, and whatever you spend, He replaces it, and He is the best provider.
Say: ‘My Lord gives abundantly to whom He will of His creatures, and sparingly also. ‘Whatever you give in alms He will recompense you for it. He is the most munificent Provider.‘
Say, "My Lord is the One who controls all provisions; He increases the provisions for whomever He chooses from among His servants, or reduces them. Anything you spend (in the cause of God), He will reward you for it; He is the Best Provider."
Say, "My Lord gives abundantly to whomever of His worshipers He wills, or [likewise] restricts [it], but whatever you spend [in His cause], He will replace, for He is the Best of Providers."
Say, "My Lord gives abundantly to whomever of His worshipers He wills, or [likewise] restricts [it], but whatever you spend [in His cause], He will replace, for He is the Best of Providers."
Say, “Surely My Lord extends the livelihood for whomever He wills among His slaves and quantized for it. And whatever you spend among a thing, He will remunerate it. And He is the Best of the livelihood providers.”
Say: Verily my Lord amplifies the sustenance for whom He pleases of His servants and straitens (it) for him and whatever thing you spend He replaces it; and He is the Best Sustainers .
Say: 'My Lord gives in abundance, or gives in scant measure, to whomever He wills of His servants; whatever you give for His sake He will replace it for you, for He is the best of providers.'
Say, "Behold, my Lord enlarges or narrows provision for His servants according to His Laws. (20:124). Whatever you spend on others, He replaces it. (2:261). For, He is the Best of providers."
Say: Surely my Lord amplifies the means of subsistence for whom He pleases of His servants and straitens (them) for whom (He pleases), and whatever thing you spend, He exceeds it in reward, and He is the best of Sustainers
Say, `Surely, my Lord enlarges the provision for such of HIS servants as HE pleases and straitens it for such of them as HE pleases. And whatever you spend, HE will replace it; and HE is the Best of providers
Say, “Truly my Lord outspreads and straitens provision for whomsoever He will among His servants. Whatsoever you have spent, He will replace; and He is the best of providers.
Say: "Surely, my Lord gives more or less livelihood to those of His servants as He pleases: And there is nothing of what you spend in the least (for Him) that He does not replace it: And He is the Best of those to give livelihood (Khair-ur-Razikheen)."
Say, “My Lord provides for whom He wills among His servants and restricts for him. Whatever you spend of anything, He will replace it; and He is the best of providers.”
Say, 'My Lord extends the provision to whomever He wills of His servants, or withholds it. Anything you spend, He will replace it. He is the Best of providers.'
Say, “My I.ord expands the livelihood of any servant, at will, or restricts it: and whatever you spend, God replaces it; and God is the best of providers."
Say, "Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] - He will compensate it; and He is the best of providers."
Say, ‘Indeed my Lord extends the provision to whom He wills of His servants and He straitens for him. And what you spent of anything, then He will replace it; and He is the best of providers.’
Say: "Verily my Lord enlarges and restricts the Sustenance to such of his servants as He pleases: and nothing do ye spend in the least (in His cause) but He replaces it: for He is the Best of those who grant Sustenance
Say: "Verily my Lord enlarges and restricts the Sustenance to such of his servants as He pleases: and nothing do ye spend in the least (in His cause) but He replaces it: for He is the Best of those who grant Sustenance
وَیَوۡمَ یَحۡشُرُهُمۡ جَمِیعࣰا ثُمَّ یَقُولُ لِلۡمَلَـٰۤىِٕكَةِ أَهَـٰۤؤُلَاۤءِ إِیَّاكُمۡ كَانُوا۟ یَعۡبُدُونَ ٤٠
On the Day He gathers them all together, He will say to the angels, ‘Was it you these people worshipped?’
And (remember) the Day when He will gather them all together and then will say to the angels: “Was it you that these people used to worship?”
And on the Day whereon He gathereth them together, then He will say Unto the angels: was it ye that these were wont to worship
The day He will gather all of them together, He will ask the angels: "Did they worship you?"
At that time He will gather them all and say to His angels, “Was it only these who served you?”
On the Day We gather them all together and then say to the angels, ´Was it you whom these people were worshipping?´
On the day He will muster them all together, then He will say to the angels, ‘Was it you that these used to worship?’
And a Day (will come and) He will gather those (who strive against Our Revelations and those beings or things they worshipped in the world) all together, and will ask the angels, "Was it you that those used to worship (within your knowledge and to your pleasure)?"
(Never be oblivious of) the day when He will gather them all together, then He will say to the angels, `Are these the ones who used to worship you?
Upon the day when He shall muster them all together, then He shall say to the angels, 'Was it you these were serving
And on the day when He gathers them altogether, He says to the angels: “Did these used to serve you?”
On the Day that all are summoned, God will ask the angels: “Did these people worship you?”
One day He will gather them all together and say to the angels, “Was it you that these people used to worship?
And on the day when He herds them all together, then says to the angels, “Is it you that these used to worship?”
And on the day He will gather them all together, then He will say to the angels, 'Are these those who used to worship you?
And on the day when He will raise them all, and then say to the angels, “Did they worship you?”
And on a day He will gather them altogether and then He will say to the angels, “Was it you that these used to worship?”
On a certain day he shall gather them all together: Then shall he say unto the angels, did these worship you
And on the Day when He will gather them all together, then will He say to the angels, "Did these people worship you?"
On the Day when He gathers them all together, He will say to the angels: 'Was it you that these worshipped?
One day he will gather them all together: then shall he say to the angels, "Did these worship you?"
And the Day He gathers them all together, (and) afterwards says to the angels: “Whether all these had been worshipping exclusively you?”
And on a Day He will assemble them altogether. Again, He will say to the angels: Was it these who had been worshiping you?
One day He will assemble them and say to the angels, “Did these people used to worship you?”
One Day He will gather them all together and ask the angels: "Was it you that these people used to worship?"
And on the Day when He will muster them all and will ask the angels: "Are they the ones who worshipped you?"
And on the day when He will gather them all together, then will he say to the angels: Did these worship you
And on the day He will gather them all together then say to the angels, “Are these the ones who used to worship you?”
And the Day He will gather them all together, and then ask the angels, "Did they worship you?"
And the Day when He will gather all together, then He will say to the angels: ‘Is it they who used to worship you?
And on the Day when He gathers them all, He will say to the Angels: "Was it you that these people used to worship"
And on the Day when We gather them all, then We will say to the angels: "Was it you that these people used to serve?"
And on the Day when We gather them all, then We will say to the angels: "Was it you that these people used to serve?"
And a day/time He gathers them all/all together then He says to the angels: "Are those (who) were (to) you worshipping?"
And [as for those who now deny the truth,] one Day He will gather them all together, and will ask the angels, “Was it you that they were wont to worship?”
And on the Day when He will muster them altogether, thereafter He will say to the Angels, "Was it you (only) these were worshiping?"
And on the day when He will gather them all together, He will say unto the angels: Did these worship you
On the day when God will rise them all together and ask the angels, "Had these people been worshipping you?"
(Remember) the Day when He will gather all of them together, then will say to the angels, .Is it you that these people used to worship?
On the day when He will gather them all together, then will He say unto the ‘Angels’: "Was it you that these people used to worship?"
On the day He brings them all together (in His presence), He will say to the angels, "Was it really you they used to worship?"
And (mention) on the day when He will gather them all together, He will say to the Angels: "Was it you that these people used to worship?"
And on the Day He throngs them all for Judgement He shall question the angels, thus: "Are these they who revered you and adored you with appropriate acts and rites!"
On the Day He gathers them together, He will ask the angels: “Are these the ones who worshipped you?”
And ˹consider˺ the Day He will gather them all together, and then ask the angels, “Was it you that these ˹polytheists˺ used to worship?”
And on the day He gathers them all, He will then say to the angels: did these serve you?
On the day He herds them all together, He will say to the angels: ‘Was it you that they worshipped?‘
On the day when He summons them all, He will say to the angels, "Did these people worship you?"
And one Day He will gather them all and say to the angels, "Was it you whom these people worshipped?"
And on the Day He will gather them all and say to the angels, "Was it you whom these people worshipped?"
And on a Day when He musters them altogether, then says to the angels, “Were those to you they were worshiping?”
And on the Day when He will muster them all together then He will say to the angels: Did these worship you?
On the day He gathers them all together, He will say to the angels: 'Was it you that these people worshipped?'
The Day He gathers all people He will ask the angels, "Did they worship you?" (Did they think that the forces of Nature randomly ran the Universe)
And on the day when He will gather them all together, then will He say to the angels: Did these worship you
And remember the day, when HE will gather them all together; then HE will say to the angels, `Was it you that they worshiped?
Upon the Day when He will gather them all together, then He shall say unto the angels, “Were these the ones worshipping you?
And the Day He will gather them all together, and say to the angels, "Was it you that these men used to worship?"
On the Day He will gather them all together, then say to the angels, “Was it you these people used to worship?”
On the Day when He gathers them all together, then say to the angels, 'Was it you these used to worship?'
And one day God will gather them together and then will say to the angels, “Did these people worship you?"
And [mention] the Day when He will gather them all and then say to the angels, "Did these [people] used to worship you?"
And on the day He will gather them all together, then He will say to the angels, 'Did these used to worship you?'
One Day He will gather them all together, and say to the angels, "Was it you that these men used to worship?"
One Day He will gather them all together, and say to the angels, "Was it you that these men used to worship?"
قَالُوا۟ سُبۡحَـٰنَكَ أَنتَ وَلِیُّنَا مِن دُونِهِمۖ بَلۡ كَانُوا۟ یَعۡبُدُونَ ٱلۡجِنَّۖ أَكۡثَرُهُم بِهِم مُّؤۡمِنُونَ ٤١
They will reply, ‘May You be exalted! You are our supporter against them! Really, they worshipped the jinn- most of them believed in them.’
They (angels) will say: “Glory be to You! You are our Lord instead of them. Nay, but they used to worship the jinns; most of them were believers in them.”
They will say: hallowed be Thou! Thou art our protecting friend, not they; Aye! they have been worshipping the jinn; In them most of them were believers
"God forbid!" (they will answer). "You are our protector not they. In fact, they worshipped the devils. Most of them believed in them."
(The angels) will say, “Subhan, You are. It is You who is our guardian not them... On the contrary they used to worship the jinni, most of them had believed in them (as their gods).”
they will say, ´Glory be to You! You are our Protector, not them. No, they were worshipping the jinn. They mostly had faith in them.´
They will say, ‘Immaculate are You! You are our intimate, not they! Rather they used to worship the jinn; most of them had faith in them.’
They will answer: "All-Glorified You are (in that You are absolutely above having partners). You alone are our Guardian (Whom We worship,) having no such relation with them." Rather, they were worshipping jinn; most of them believed in them (jinn as beings deserving worship)."
They will say, `Holy is Your name. It is You Who are our Protector against them, not they. It was not us but the jinns that they worshipped. It was in them that most of them believed (and not in Us)
They shall say, 'Glory be to Thee'! Thou art our Protector, apart from them; nay rather, they were serving the jinn; most of them believed in them.
They say: “You are flawless (glory to You), You are our protector, not them. No, but they used to serve the Jinn, and most of them were believers in them.”
The angels will reply: “Glory is with you; You are our Master not them. [Although apparently they were worshipping us,] In reality they were worshipping the Jinns [led by Satan, who seduced them and misled them in worshipping others beside God] whom they took as their Lord
They will say, “Glory to You, Our tie is with You as a Protector, not with them. No, but they worshipped the jinn. Most of them believed in them.
They said, “Highly Exalted are You; You are our Ultimate Guardian, not them. Rather, they used to worship the unseen beings; most of them are believers in them.”
They shall say, 'Celebrated be thy praises! thou art our patron instead of them. Nay, they used to worship the ginns, most of them believe in them
They will say, “Purity is to you – only you are our Supporter, not they; in fact they worshipped the jinns; most of them believed only in them.”
They will say, “Glory be unto you. You are our ally instead of them. Nay they used to worship the Jinns. Most of them are believers in them.”
And the angels shall answer, God forbid! Thou art our friend, and not these: But they worshipped devils; the greater part of them believed in them
They shall say, "Glory be to Thee! Thou art our Guardian, not they; nay! they worshipped the Jinn; most of them were believers in them."
'Exaltations to You! ' they will answer. 'You are our Guardian other than them! No, rather they worshipped the jinn, and it was them which most believed.
They shall say, "Glory be to thee! Thou art our master, not these! But they worshipped the Djinn: it was in them that most of them believed
They (angels) said: “Glory be to You! You (Alone) are our Wali instead of them. Nay, they used to worship the jinns; most of them had been believers in them.”
They would say: Glory be to Thee! Thou art our Protector and not they. Nay! They had been worshiping the jinn. Most of them were ones who believe in them.
They will answer, “Glory to You! You are our Guardian –not them. No, but they worshiped the spirit-beings; most (people) believed in them.”
They will respond: "Glory be to You! Our tie is with You - as a protector - not with them; but they used to worship the Jinns and it was them in whom most of these people believed."
They will reply: "Glory to You! You are our Protector, not they. Nay, they rather used to worship the jinn. Most of them believe in them."
They will say: Glory be to Thee! Thou art our Protecting Friend, not they; nay, they worshipped the jinn; most of them were believers in them
They will say, “Glory be to You, You are our Guardian not they, no, they used to worship the jinn, most of them were believers in them.”
They [the angels] will say, "Glory to You! You are our Wali — not they! Nay, they worshipped the jinn; in them, most of them believed."
They will submit: ‘Glory be to You! You alone are our Protector, not they! In fact, they used to worship the jinn. It was in them that most of them believed.
They will Say: "Be You glorified. You are our Lord, not them. No, most of them were worshiping the Jinn; most were believers to them."
They will say: "Be You glorified. You are our Lord, not them. No, most of them were serving the Jinn; most were believers to them.
They will say: "Be You glorified. You are our Supporter, not they. No, they were serving the Jinn; most were believers to them."
They said: "Your praise/glory; you are our guardian/ally from other than them, but they were worshipping the Jinns , most of them with them (are) believing."
They will answer: “Limitless art Thou in Thy glory! Thou [alone] art close unto us, not they! Nay, [when they thought that they were worshipping us,] they were but [blindly] worshipping forces concealed from their senses; most of them believed in them.”
They will say, All Extolment be to You! You are our Ever-Patronizing Patron, apart from them. No indeed, (but) they were worshiping the jinn; most of them were believers in them
They will say: Be Thou Glorified. Thou (alone) art our Guardian, not them! Nay, but they worshipped the jinn; most of them were believers in them
They will reply, "All glory belongs to you. You are our guardian, not they. They had been worshipping the jinn and most of them had strong faith"
They will say, .Pure are You! You are our mentor, not these. Rather, they used to worship the Jinns. Most of these believed in them
They will say: "All Glory belongs to You. You are our Guardian, not they. It was not us but the jinn that they used to worship, and most of them do believe in them."
They will say, "Exalted are You! You are our Patron and not they." In fact, they used to worship the jinn (i.e. the devil and not Us). Most of them believed (and followed) the jinn
They will reply: "Glory Be To You”. You are our Guardian, not they. In Fact, they were inclined to worship the jinn: most of them yielded to their (temptation)."
"Glory be to You O Allah", they shall say, "and extolled are Your glorious attributes. You are our tutelary Guardian, but it was the Jinn they worshipped and regarded as truthful and had faith in their rights and their powers"
The angels will say, “Glory be to you! Only you are our patron, not them. Rather, they worshipped the jinn, and most of them had faith in them.”
They will say, “Glory be to You! Our loyalty is to You, not them. In fact, they ˹only˺ followed the ˹temptations of evil˺ jinn, in whom most of them had faith.”
They will say: glorified are You, You are our protector without them, but they served the Jinn, most of them believed in them.
Glory be to You!‘ they will say. ‘You are our defender against them! They worshipped jinn, and it was in jinn that most of them believed.‘
They will answer, "Be You glorified. You are our Lord and Master, not them. Instead, they were worshiping the jinns; most of them were believers therein."
They will say, "May You be exalted in Your glory. You are our protector, not them. Rather, they [the unbelievers] used to worship the jinn; most of them believed in them."
They will say, "May You Be Exalted in Your glory. You are our protector, not them. Rather, they [the unbelievers] used to worship the jinn; most of them believed in them."
They said, “Glorified are you; You are our Guardian, without them. Nay, but they were worshiping the jinn, most of them were believers in them.”
They (the angels) will say: Glory be to You. You are our Guardian, not they, nay rather, they were worshipping the jinn, (while) most of them were believers in them .
They will answer: 'Limitless are You in Your glory! You alone are our patron, not they. In fact they worshipped the jinn and most of them believed in them.'
They will answer, "Glory is Yours! You are our Master, not them. Nay, they used to worship the invisible guises of their selfish desire. Most of them were believers therein." (Jinns = Hidden from sight. Generally this term in the Qur'an applies to nomads rarely appearing in townships. It is also used to describe rebellious desire, emotions and fiery temperament like Satan (6:101), (18:50), (37:158), (55:15)
They shall say: Glory be to Thee! Thou art our Guardian, not they; nay! they worshipped the jinn; most of them were believers in them
They will say, `Holy art Thou. Thou art our Protector against them. Nay, but they worshiped the jinn; it was in them that most of them believed.
They will reply, “Glory be to Thee! Thou art our Protector, apart from them!” Nay, they worshipped jinn, most of them believing in them
They (the angels) will say: "Glory to You! — You are (our) Protector (Wali), not them. No! But they worshipped the jinns': Most of them (even) believed in them (jinns')."
They will respond, “Exalted are You! Our loyalty is to You, not to them. Rather, they were worshiping the jinn; most of them were believers in them.”
They will say, 'Be You glorified; You are our Master, not them. In fact, they used to worship the jinn, and most of them had faith in them.'
They will say “Glory to You! You are our Friend, not they. But they did worship the spirits. in whom most of them believed.â€
They will say, "Exalted are You! You, [O Allah ], are our benefactor not them. Rather, they used to worship the jinn; most of them were believers in them."
They will say, 'Glory be to You. You are our patron besides them. Nay, they used to worship the jinn, most of them believed in them.'
They will say, "Glory to Thee! our (tie) is with Thee - as Protector - not with them. Nay, but they worshipped the Jinns: most of them believed in them."
They will say, "Glory to Thee! our (tie) is with Thee - as Protector - not with them. Nay, but they worshipped the Jinns: most of them believed in them."
فَٱلۡیَوۡمَ لَا یَمۡلِكُ بَعۡضُكُمۡ لِبَعۡضࣲ نَّفۡعࣰا وَلَا ضَرࣰّا وَنَقُولُ لِلَّذِینَ ظَلَمُوا۟ ذُوقُوا۟ عَذَابَ ٱلنَّارِ ٱلَّتِی كُنتُم بِهَا تُكَذِّبُونَ ٤٢
‘So today neither of you has any power to benefit or harm the other,’ We shall tell the evildoers, ‘Taste the torment of the fire which you called a lie.’
So today (the Day of Resurrection) none of you has power to profit or harm one another. And We shall say to those who did wrong: “Taste the punishment of the fire which you denied.”
To-day ye own not for one another either benefit or hurt. And We shall say Unto those who did wrong: taste the torment of the Fire which ye were wont to belie
That day you will have no power to profit or harm each other; and We shall say to the sinners: "Taste the punishment of Fire which you had denied."
And that is the time during which no one can be of any benefit or harm to another... And to those who wronged themselves, We will say, “Taste the suffering of the very burning that you denied!”
´Today you possess no power to help or harm one another.´ And We will say to those who did wrong, ´Taste the punishment of the Fire which you denied.´
‘Today you have no power to benefit or harm one another,’ and We shall say to those who did wrong, ‘Taste the punishment of the Fire which you used to deny.’
So on this Day you will have no power over one another to benefit or harm. And We will say to those who have persistently committed wrong (by following misleading paths): "Taste the punishment of the Fire, (the existence of) which you used to deny!"
So (it will be said to the false gods and their worshippers,) `This day you have no power to help or harm one another.' And We shall say to the wrongdoers, `Suffer the agony of the Fire which you used to cry lies to.
'Therefore today none of you shall have power to profit or hurt another.' And We shall say to the evildoers, 'Taste the chastisement of the Fire, which you cried lies to!
So, today you do not have any benefit or harm for one another, and We say to those who did wrong: “Taste the punishment of fire that you used to deny.”
On the Day of Judgment, you can neither help (nor harm) each other. On that Day, I will tell those who betrayed their own soul: “Taste the Hellfire that you were used to deny.”
So on that day, no power will they have over each other, for profit or harm, and We will say to the wrongdoers, “Taste the penalty of the fire which you used to deny.
“So today youpl possess for one another neither benefit nor harm.” And We will say to those who did injustices, “Taste the punishment of the Fire in which you used to disbelieve.”
But today they cannot control for each other, either profit or harm;' and we will say to those who have done wrong, 'Taste ye the torment of the fire wherein ye did disbelieve!
So this day you will not have the power to benefit or hurt one another; and We shall say to the unjust, “Taste the punishment of the fire which you used to deny!”
So today none of you possesses benefit or harm for one another and We will say to those who wronged their own soul, “Taste you the punishment of the fire that which you used to belie.”
On this day the one of you shall not be able either to profit or to hurt the other. And we will say unto those who have acted unjustly, taste ye the pain of hell fire, which ye rejected as a falsehood
So on that day one of you shall not control profit or harm for another, and We will say to those who were unjust, "Taste the chastisement of the Fire which you denied."
Therefore, today none of you shall have the power to either benefit or harm one another. ' To the evildoers We shall say: 'Taste the punishment of the Fire, which you belied!
On this day the one of you shall have no power over others for help or hurt. And we will say to the evil doers, "Taste ye the torment of the fire, which ye treated as a delusion."
So this Day, some of you do not possess any benefit for some (others amongst you), and nor (any) harm. And We shall say to those who transgressed: ' Taste the torment of the Fire which you used to belie .
Then, today none of you will possess the power over some others to profit nor hurt and We will say to those who did wrong: Experience the punishment of the fire which you had been denying.
On that day, you will have no power over each other, to help or to harm. We will say to the sinners, “Taste the penalty of the fire, which you denied.”
On that Day you will be helpless to profit or harm one another. To the wrongdoers We shall say: "Taste the punishment of the fire which you persistently denied."
Today none of you has the power to benefit or harm another; and We shall say to the evil-doers: "Taste now the chastisement of the Fire which you used to deny, calling it a lie."
So on that day you will not control profit nor harm for one another. And We will say to those who were iniquitous: Taste the chastisement of the Fire, which you called a lie
So on that day you will not be able to benefit or harm each other, and We will say to those who were unjust, “Taste the punishment of the fire which you used to deny.”
So that Day you will not be able to benefit or harm one another. And We will say to those who were wicked, "Taste punishment by the Fire, which you used to deny!"
So Today you have no authority over profit or loss of one another. And We shall say to the wrongdoers: ‘Savour the taste of the torment of Hell that you used to belie.
So today, none of you can help or harm one another. And We will say to the transgressors: "Taste the retribution of the Fire that you used to deny."
So today, none of you can help or harm one another. And We will say to the transgressors: "Taste the retribution of the Fire that you used to deny.
So today, none of you can help or harm one another. And We will say to the transgressors: "Taste the retribution of the Fire that you used to deny."
So the day/today some of you do not own/possess to some benefit/usefulness and nor harm, and We say to those who were unjust/oppressive: "Taste/experience the fire's torture which you were with it lying/denying/falsifying."
And [on that Day God will say]: “None of you [created beings] has today any power to benefit or to harm another!” And [then] We shall say unto those who had been bent on evildoing: “Taste [now] that suffering through fire which you were wont to call a lie!”
"So today none of you will possess (any power) for profit or adversity for another." (Literally: some of you with not possess any profit or adversity for some "others") And We will say to (the ones) who did injustice, "Taste the torment of the Fire which you used to cry lies to."
That day ye will possess no use nor hurt one for another. And We shall say unto those who did wrong: Taste the doom of the Fire which ye used to deny
None of them can help or harm each other on this day. We shall tell the unjust ones, "Suffer the torment of the fire which you had called a lie."
So, you have no power today to benefit or harm one another, and We will say to the wrongdoers, .Taste the punishment of the Fire that you used to deny
Thus, on that day, you will possess no power to avail or harm one another. We will say unto those who keep on sinning deliberately: "Taste the chastisement of the Fire, which you used to deny."
"Today, none of you will have any power to benefit _ or harm _ anyone else." To those who were unjust, We shall say, "Here, taste the torment by fire. This is what you used to refuse to believe."
So, today none of you will have the power to avail or hurt one another. And We will say to those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims: "Taste now the chastisement of the Fire which you persistently denied (in the worldly life).
There and then shall all he told: "This is the day on which none of you has power over the others nor can any of you avail or do harm to the others". We will say to the wrongful of actions: "Now taste the torment of the Fire which you had consistently denied"
On this Day none of you will have the power to benefit or to harm the other, and We shall say to the wrongdoers: “Taste the torment of the Fire, you denied.”
So Today neither of you can benefit or protect each other. And We will say to the wrongdoers, “Taste the torment of the Fire, which you used to deny.”
So today they cannot benefit nor harm each other, and We will say to the wrongdoers: taste the punishment of the fire which you used to deny.
On that day you shall be powerless to help or harm one another. To the wrongdoers We shall say: ‘Taste the torment of the Fire, which you persistently denied.‘
On that day, you possess no power to help or harm one another, and we will say to the transgressors, "Taste the retribution of the Hell that you used to deny."
"Today, none of you hold any power to benefit or harm another," and We will say to those who wronged themselves, "Taste the punishment of the Fire, which you used to deny."
“Today, none of you hold any power to benefit or harm another,” and We will say to those who wronged themselves, "Taste the punishment of the Fire, which you used to deny."
“So, Today, some of you do not own for some others a benefit nor a harm.” And We will say to those who oppressed, “Taste the Fire torment which you were with it, falsifying.”
So on that Day one of you shall not own for the other any profit or harm, and We will say unto those who did injustice: Taste you the chastisement of the Fire which you used to deny .
Today none of you has any power to benefit or harm another. We will say to the wrongdoers: 'Taste now the suffering through fire which you persistently denied.'
That Day you will have no power to help or harm one another and We will tell the transgressors, "Taste the doom of Fire which you used to deny."
So on that day one of you shall not control profit or harm for another, and We will say to those who were unjust: Taste the chastisement of the fire which you called a lie
It will be said to disbelievers, `So, this day, you will have no power either to profit or harm one another. And WE shall say to those who did wrong: `Taste ye the punishment of the Fire that you denied.
And on that Day no one of you will have power over what benefit or harm may come to the other, and We shall say to those who do wrong, “Taste the punishment of the Fire that you used to deny!
So, today (the Day or Judgment), no one can help or harm each other: And We shall say to the wrongdoers, "You taste the Penalty of the Fire; The one which you used to deny!"
“Today, you have no power to benefit or harm one another.” And We will say to those who acted unjustly, “Taste the punishment of the Fire, which you used to deny.”
'Today, none of you has the power to profit or harm the other.' And We will say to those who did wrong, 'Taste the agony of the Fire which you used to deny.'
Thus on that day none of you will have any power over anyone else, whether helpful or harmful. And We will say to those who did wrong. “Taste the torment of the fire. in which you did not believe.â€
But today you do not hold for one another [the power of] benefit or harm, and We will say to those who wronged, "Taste the punishment of the Fire, which you used to deny."
So today some of you do not have power for some to profit nor to harm; and We will say to those who did wrong, 'Taste the punishment of the fire, the one which you used to call a lie.'
So on that Day no power shall they have over each other, for profit or harm: and We shall say to the wrong-doers, "Taste ye the Penalty of the Fire,- the which ye were wont to deny!"
So on that Day no power shall they have over each other, for profit or harm: and We shall say to the wrong-doers, "Taste ye the Penalty of the Fire,- the which ye were wont to deny!"
وَإِذَا تُتۡلَىٰ عَلَیۡهِمۡ ءَایَـٰتُنَا بَیِّنَـٰتࣲ قَالُوا۟ مَا هَـٰذَاۤ إِلَّا رَجُلࣱ یُرِیدُ أَن یَصُدَّكُمۡ عَمَّا كَانَ یَعۡبُدُ ءَابَاۤؤُكُمۡ وَقَالُوا۟ مَا هَـٰذَاۤ إِلَّاۤ إِفۡكࣱ مُّفۡتَرࣰىۚ وَقَالَ ٱلَّذِینَ كَفَرُوا۟ لِلۡحَقِّ لَمَّا جَاۤءَهُمۡ إِنۡ هَـٰذَاۤ إِلَّا سِحۡرࣱ مُّبِینࣱ ٤٣
When Our messages are recited to them, clear as they are, they say, ‘This is only a man who wants to turn you away from what your forefathers worshipped,’ and, ‘This [Quran] is nothing but lies he has made up.’ When the Truth comes to the disbelievers, they say, ‘This is just plain sorcery,’
And when Our clear Verses are recited to them, they say: “This man (Muhammad) wishes to hinder you from that which your forefathers used to worship.” Others say: “This is nothing but an invented lie.” Those who disbelieve in the truth when it has come to them say: “This is nothing but plain magic!”
And when there are rehearsed Unto them Our plain revelations, they this messenger is naught but as a man who seeketh to prevent you from that which your fathers have been worshipping. And they say: this message is naught but a fraud fabricated. And those who disbelieve say of the truth When it is come Unto them: this is naught but manifest magic
When Our clear revelations are read out to them, they say: "This is only a man who wants to turn you away from what your fathers used to worship." And they say: "This is nothing but a fabricated lie." And those who do not believe say of the truth when it has reached them: "This is nothing but pure sorcery."
And when Our verses were openly recited to them, the (wrongdoers) said, “This man intends to avert you from what your forefathers have been worshipping”... And, “These are nothing but fabrication”... When the Truth came to those who denied the knowledge of the reality, they said, “This is clearly magic.”
When Our Clear Signs are recited to them, they say, ´This is nothing but a man who wants to debar you from what your fathers used to worship.´ They say, ´This is nothing but an invented lie.´ Those who are kafir say to the truth when it comes to them, ´This is nothing but downright magic.´
When Our manifest signs are recited to them, they say, ‘This is just a man who desires to keep you from what your fathers used to worship.’ And they say, ‘This is nothing but a fabricated lie.’ The faithless say of the truth when it comes to them: ‘This is nothing but plain magic.’
When Our Revelations clear as evidence and in meaning are recited to them (the Makkan polytheists), they say: "This is but a man who wants to bar you from what your forefathers used to worship." They also say (of the Qur’an): "This is nothing but a fabrication falsely attributed to God." Those who disbelieve say of the truth when it has reached them (in willful defiance of its clarity): "This is clearly nothing but sorcery."
And when Our clear Messages are recited to them they say, `This fellow is but a man who wishes to keep you away from (worshipping the gods) that your fathers used to worship.' And they say (of the Qur'an), `This is nothing but a forged lie unprecedent.' And those who disbelieve say regarding this (perfect) truth when it has come to them, `This is nothing but a hoax causing a split (among the people).
And when Our signs are recited to them, clear signs, they say, 'This is naught but a man who desires to bar you from that your fathers served'; and they say, 'This is nothing but a forged calumny.' And the unbelievers say to the truth, when it has come to them, 'This is nothing but manifest sorcery
And when Our clear signs are read to them, they say: “This is only a man who wants to prevent you from what your fathers used to serve.” And they say: “This is only a fabricated lie.” And those who disbelieve say about the truth when it comes to them: “This is only an obvious magic.”
When My revelations are recited to the disbelievers they say: “This man (Mohammad) simply wants to mislead you from the way that your ancestor used to worship.” Then they say: “This Qur’an is nothing but a bunch of fabricated lies.” They also say: “The whole thing is a sorcery.”
When Our clear signs are rehearsed to them they say, “This is only a person who wishes to hinder you from the worship which your parents practiced.” And they say, “This is only a lie invented.” And the unbelievers say of the truth when it comes to them, “This is nothing but obvious deception.
And when Our signs are read to them, evident, they say, “This is nothing but a man who wants to bar youpl from what your forefathers used to worship.” And they say, “This is nothing but a fabricated lie.” And the deniers said of the truth when it came to them, “This is nothing but evident sorcery.”
And when our signs are recited to them they say, 'This is only a man who wishes to turn you from what your fathers served;' and they say, 'This is only a lie forged,' and those who misbelive will say of the truth when it comes to them, 'It is only obvious sorcery!
And if Our clear verses are recited to them, they say, “He is nothing but a man who wishes to turn you away from the deities of your forefathers!”; and they say, “This is nothing but a fabricated lie”; and said the disbelievers regarding the truth when it reached them, “This is nothing but obvious magic.”
And whenever Our signs are related unto them clearly they say, “This is nothing but a man who wants to hinder you from that which your fathers used to worship.” and they say, “This is nothing but a contrived fabrication.” And those that disbelieve say to the truth when it came to them, “This is nothing but an evident magic.”
When our evident signs are read unto them, they say of thee, O Mohammed, this is no other than a man, who seeketh to turn you aside from the gods which your fathers worshipped. And they say of the Koran, this is no other than a lie blasphemously forged. And the unbelievers say of the truth, when it is come unto them, this is no other than manifest sorcery
And when Our clear communications are recited to them, they say, "This is naught but a man who desires to turn you away from that which your fathers worshipped." And they say, "This is naught but a lie that is forged." And those who d
When Our clear verses, are recited to them, they say: 'This is nothing but a man whose wish is to prevent you from that which your fathers used to worship. 'And they say: 'This is nothing but a forged lie. ' And those who disbelieve say of the truth when it reaches them: 'This is nothing but clear sorcery.
For when our distinct signs are recited to them, they say, "This is merely a man who would fain pervert you from your father's Worship." And they say, "This (Koran) is no other than a forged falsehood." And the unbelievers say to the truth when it is presented to them, "Tis nothing but palpable sorcery."
And when Our Clear Verses are recited to them, they said: “What is he, except a male-adult who intends that he may deviate you people from that what your fathers (i.e., ancestors) used to worship.” And they (also) said: “(It is) not but a lie which has been forged.” And those who disbelieved said regarding Al-Haqq (The Truth) when it reached them: “(It is) not but evident magic!” [Being convinced of its magical effects in demolishing their ancient beliefs and concepts, they brought such comments]
When are recounted to them Our signs, clear portents, they said: This is not but a man who wants to bar you from what your fathers had been worshipping. And they said: This is not but a forged calumny. And those who were ungrateful for The Truth said when it drew near them: Truly, this is but clear sorcery.
When Our signs are recited to them, they say, “This (prophet) is only a man who wishes to hinder you from the worship practices of your fathers.” They also say, “This is only an invented tale!” The unbelievers say of the truth when they hear it, “This is nothing but obvious magic.”
Today when Our clear revelations are recited to them, they say: "This man only wants to turn you away from those gods to whom your forefathers have been worshipping." Others say: "This Qur’an is nothing but an invented falsehood." While yet others, who deny the truth when it comes to them, say: "This is nothing but plain magic."
When Our Clear Signs are rehearsed to them they say: "This is a person who wants to turn you away from the deities whom your ancestors worshipped." They say: "This is nothing but an invented falsehood." And when the Truth came to the unbelievers they declared: "This is nothing but plain sorcery,"
And when Our clear messages are recited to them, they say: This is naught but a man who desires to turn you away from that which your fathers worshipped. And they say: This is naught but a forged lie! And those who disbelieve say of the Truth when it comes to them: This is only clear enchantment
And when Our clear signs are read to them they say, “He is nothing but a man who intends to turn you away from that which your forefathers worshipped.” And they say, “This is nothing but a forged lie.” And those who do not believe say about the truth when it comes to them, “This is nothing but clear magic.” nothing but clear magic.”
And when Our clear Verses are recited to them, they say, "This is not but a man who wants to turn you away from that which your fathers worshipped." And they say, "It is nothing but a concocted lie!" And those who suppressed the Truth say of the Truth when it comes to them, "This is nothing but magic manifest!"
And when Our illumining Verses are recited to them, they say: ‘This (Messenger [blessings and peace be upon him]) is only a man who wants to hinder you from those (idols) your fathers used to worship.’ And they (also) say: ‘This (Qur’an) is merely a fabricated lie.’ And the disbelievers (also) say about this truth (the Qur’an) whilst it has come to them: ‘It is nothing but obvious magic.
And when Our clear revelations were recited to them, they said: "This is but a man who wants to turn you away from what your parents were worshiping." And they also said: "This is nothing but a fabricated lie." And those who disbelieved say of the truth when it has come to them: "This is nothing but evident magic!"
And when Our clear revelations were recited to them, they said: "This is but a man who wants to turn you away from what your parents were worshiping." And they also said: "This is nothing except a fabricated lie." And those who disbelieved say of the truth when it has come to them: "This is nothing except evident magic!"
And when Our clear revelations were recited to them, they said: "This is but a man who wants to turn you away from what your parents were worshiping." And they also said: "This is nothing except a fabricated lie." And those who disbelieved say of the truth when it has come to them: "This is nothing except evident magic!"
And if Our evidences/verses are read/recited on (to) them evidences, they said: "That (is) not except a man, he wants/intends that he obstructs you from what your fathers were worshipping." And they said: "That (is) not except fabricated/cut and split lies/falsehood." And those who disbelieved said to (about) the truth when (it) came to them: "That truly this (is) except clear/evident magic/sorcery."
For [thus it is:] whenever Our messages are conveyed unto them in all their clarity, they [who are bent on denying the truth] say [to one another], “This [Muhammad] is nothing but a man who wants to turn you away from what your forefathers were wont to worship!” And they say, “This [Qur’an] is nothing but a falsehood invented [by man]!” And [finally,] they who are bent on denying the truth speak thus of the truth when it comes to them: “This is clearly nothing but spellbinding eloquence!”
And when Our ayat (Verses, signs) are recited to them, supremely evident (signs), they say, "In no way is this (anything) except a man who is willing to bar you from what your fathers were worshiping." And they say, "In no way is this (anything) except fabricated falsehood." And the ones who disbelieved say to the Truth, as soon as it has come to them, "Decidedly this is (nothing) except an evident sorcery."
And if Our revelations are recited unto them in plain terms, they say: This is naught else than a man who would turn you away from what your fathers used to worship; and they say: This is naught else than an invented lie. Those who disbelieve say of the truth when it reacheth them: This is naught else than mere magic
When Our illustrious revelations are recited to them, they say, "This man only wants to prevent you from worshipping what your father's had worshipped." They say "This, (the Quran), is a mere invented lie." The unbelievers have said about the truth when it came to them, "This only is plain magic."
When Our evident verses are recited to them, they say, .He is nothing but a man who wishes to divert you from what your fathers used to worship. And they say, .This is nothing but a forged lie. And the disbelievers say about the Truth, when it came to them, .This is nothing but an explicit magic
When Our distinctive ‘Verses’ are recited to them, they say: “This is naught but a man who seeks to turn you away from what your fathers worshiped." They also say: “This is nothing more than an invented lie.” Those who excessively indulge in disbelief (in Allâh) say of the truth when it comes to them: “This is nothing more than a manifest sorcery."
When Our clear lucid verses (of the Qur´an) are recited, they say, "He is just a man; he wants to distract you away from worshipping what your forefathers used to worship." They say, "This is nothing but fantasy, a lie!" When the (absolute) truth came to them, the unbelievers responded to it by saying, "This is evidently nothing but magic."
And when Our Verses are recited to them as conclusive evidence, they say: “This is naught but a man who seeks to turn you away from what your forefathers were inclined to worship." And they say: “This is only an invented lie.” And those who live in spiritual darkness say of the Truth when it has been revealed to them: “This is nothing more than a manifest sorcery."
Yet when Our clear and lucid revelations are recited to them they proclaim: "This man -Muhammad- is no more than someone who intends to stand in your way to make you deviate from the path your fathers had followed and to deny those deities they adored with appropriate acts and rites and they add" This Quran is nothing but a pack of lies and a devised pious fraud" And the infidels said when the truth when was presented to them: "This is nothing but the work of magic and sorcery made manifest in him"
Whenever Our clear verses are recited they say, “This man wants to stop you from worshipping what your forefathers worshipped.” And they say, “This Quran is fabricated lies.” When the truth came to them the disbelievers said, “This is clearly magic.
When Our clear revelations are recited to them, they say, “This is only a man who wishes to hinder you from what your forefathers used to worship.” They also say, “This ˹Quran˺ is no more than a fabricated lie.” And the disbelievers say of the truth when it has come to them, “This is nothing but pure magic.”
And when Our clear signs are recited to them they say: this is only a man who wants to divert you from what your forefathers served. And they say: this is only a falsehood he invented. And those who reject the truth say when it comes to them: this is only plain magic.
When Our clear revelations are recited to them, they say: ‘This is but a man who would turn you away from the gods your fathers worshipped.‘ And they say: ‘This¹ is nothing but an invented falsehood.‘ While those who denied the Truth when it was given them say: ‘This is but sorcery manifest.‘
When our proofs were recited to them, perfectly clear, they said, "This is simply a man who wants to divert you from the way your parents are worshiping." They also said, "These are fabricated lies." Those who disbelieved also said about the truth that came to them, "This is obviously magic."
When our clear verses are recited to them [your people], they say, "This is only a man who wants to turn you away from what your ancestors worshipped." They [also] say, "This is only a lie that he has invented." When the Truth comes to them, the unbelievers say, "This is nothing but sorcery."
When our clear verses are recited to them [your people], they say, "This is only a man who wants to turn you away from what your ancestors worshipped." They [also] say, "This is only a lie that he has invented." When the Truth comes to them, the unbelievers say, "This is nothing but sorcery."
And if Our proof Verses are recited upon them, they say, “This is none except a man who wants to hinder you about what your fathers were worshiping." And they said, "This is none except, a slandered fake." And those who disbelieved said for the right when it has come to them, "This is none except an obvious magic."
And when Our clear signs are recited to them, they say: This is naught but a man who desires to bar you from that your fathers used to worship ; and they say: This (Qur ?n) is nothing but a falsehood forged . And the unbelievers say to the truth, when it has come to them: This is nothing but a manifest sorcery .
When Our revelations are recited to them in all their clarity, they say: 'This is but a man who wants to turn you away from what your forefathers worshipped.' They also say: 'This is nothing but an invented falsehood.' Furthermore, when the truth comes to them, the unbelievers will say: 'This is just plain sorcery.'
When Our Verses are conveyed to them in all clarity, they say, "This is only a man who wants to divert you from what your ancestors used to worship." And they say, "This is nothing but an invented lie." Those who disbelieve say of the Truth when it reaches them, "This is nothing but an obvious magic."
And when Our clear communications are recited to them, they say: This is naught but a man who desires to turn you away from that which your fathers worshipped. And they say: This is naught but a lie that is forged. And those who disbelieve say of the truth when it comes to them: This is only clear enchantment
And when Our manifest Signs are recited to them, they say, `This is but a man who seeks to turn you away from that which your fathers worshiped.' And they say, `This Qur'an is but a forged lie.' And those who disbelieve say about the truth when it comes to them, `This is nothing but manifest sorcery.
And when Our signs are recited unto them as clear proofs, they say, “This is naught but a man who desires to turn you from that which your fathers used to worship.” And they say, “This is naught but a fabricated perversion.” And those who disbelieve say to the Truth when it comes to them, “This is naught but manifest sorcery,
And when Our Clear Signs (verses) are recited to them, they say: "Here is only a man who wishes to get in your way of the (worship) which your fathers practiced." And they say: "This is only a lie that is invented!" And about the Truth, when it comes to them the unbelievers say, "This is nothing but clear magic!"
When Our clear verses are recited to them, they say, “This is nothing but a man who wants to turn you away from what your fathers worshiped.” And they say, “This is nothing but an invented lie.” And those who disbelieve say about the truth when it comes to them, “This is nothing but evident magic.”
And when Our enlightening Verses are recited to them, they say, 'This is nothing but a man who wants to divert you from what your ancestors used to worship.' And they say, 'This is nothing but a fabricated lie.' And when the Truth comes to them, the blasphemers say of the Truth, 'This is nothing but plain magic.'
And when Our clear signs are recited to them, they say, “What is this but a man who wishes to deter you from what your fathers worshiped?" And they say, "What is this but a fabricated lie?" And those who deny the truth when it comes to them say, "This is obvious encJ,.1ntn1ent."
And when our verses are recited to them as clear evidences, they say, "This is not but a man who wishes to avert you from that which your fathers were worshipping." And they say, "This is not except a lie invented." And those who disbelieve say of the truth when it has come to them, "This is not but obvious magic."
And when Our signs are recited to them, clear proofs, they say, 'This is not except a man, he desires that he hinders you from what your forefathers used to worship;' and they say, 'This is not except a forged lie;' and those who disbelieved say to the truth when it comes to them, 'This is not except clear magic.'
When Our Clear Signs are rehearsed to them, they say, "This is only a man who wishes to hinder you from the (worship) which your fathers practised." And they say, "This is only a falsehood invented!" and the Unbelievers say of the Truth when it comes to them, "This is nothing but evident magic!"
When Our Clear Signs are rehearsed to them, they say, "This is only a man who wishes to hinder you from the (worship) which your fathers practised." And they say, "This is only a falsehood invented!" and the Unbelievers say of the Truth when it comes to them, "This is nothing but evident magic!"
وَمَاۤ ءَاتَیۡنَـٰهُم مِّن كُتُبࣲ یَدۡرُسُونَهَاۖ وَمَاۤ أَرۡسَلۡنَاۤ إِلَیۡهِمۡ قَبۡلَكَ مِن نَّذِیرࣲ ٤٤
though We have not given them any books to study nor sent any warner before you
And We had neither given them Scriptures to study, nor sent to them any Warner (Messenger) before you (O Muhammad).
And We had not vouchsafed Unto them Books they should have been studying, nor had We sent Unto them, before thee, any warner
We did not give them any scripture to study, nor sent any warner before you
Whereas We had not given them any information (that they can use against you) for them to take a lesson. And We had not disclosed any warner to them before you either.
We have not given them any books which they are studying nor did We send, before you, any warner to them.
We did not give them any scriptures that they might have studied, nor did We send them any warner before you
But We did not grant them any Book which they studied (so that they should dare pretend to be able to discriminate between true and false scripture). Nor did We send them a warner before you (so that they should dare pretend to be able to distinguish you as being a fabricator and a sorcerer)
Whereas We had given them none of (Our) Books which they studied, nor did We send to them any Warner (in the recent past) before you (that they should have known the abuses involved in forging lies)
We have not given them any Books to study, nor have We sent them before thee any warner
And We did not give them any books to study, and We did not send any warner to them before you.
They had never received any book nor a Prophet [to teach them the truth] before [therefore, they should be grateful not stubborn.]
But We had not given them books which they could study, nor sent messengers to them before you as warners
Yet never before had We given them any books to study, nor had We sent them any warner before yousg.
But we have not brought them any book which they may study, and we have not sent to them before thee a warner
And We did not give them any Books which they may read, nor did We send to them any Herald of Warning before you
And We had not given them books which they might have studied nor did We send any warner to them before you.
Yet we have given them no books of scripture wherein to exercise themselves, nor have we sent unto them any warner before thee
And We have not given them (Arabs) any Books (Scripture) which they read, nor did We send to them before you a Warner
Yet We have not given them any Books to study, nor, before you, have We sent them a warner
Yet have we given them no books in which to study deeply, nor have we sent any one to them before thee, charged with warnings
And We did not give them out of Books which they must take lessons thereof, (rather We sanctioned and specified for them Only One Book). And We did not send unto them out of a warner, before you
And We gave them not any Books that they study them nor sent We to them any warner before thee.
We never gave (the Arabs contemporary to Muhammed) books to study or messengers before (Prophet Muhammed) as warners.
In fact, neither had We given them books to study, nor had We sent to them any Warner before you
whereas We gave them no Books that they could study nor sent to them any warner before you
And We have not given them any Books which they read, nor did We send to them before thee a warner
And we did not give them (Meccans) any books which they study nor did We send to them any warner before you.
And We had not given them any Books to read, nor did We send them, before you, a warner
And neither did We give them (the residents of Mecca) the revealed Books, which they would recite, nor did We send to them any Warner before you
We had not given to them any Scriptures to study, nor did We send to them before you any warner
We had not given to them any books to study, nor did We send to them before you any warner
We had not given to them any books to study, nor did We send to them before you any warner.
And what We give/bring them from books they study/memorize/read it, and what We sent them before you from a warner/giver of notice
And yet, [O Muhammad,] never have We vouchsafed them any revelations which they could quote, and neither have We sent unto them any warner before thee
And in no way have We brought them any Books which they study, and in no way have We sent them before you any constant warner
And We have given them no scriptures which they study, nor sent We unto them, before thee, any warner
We did not send to them, (the pagans), any books to study nor a Messenger to warn them, and those who lived before them had rejected the Truth
We did not give them any books that they might study, nor did We send to them any warner before you
We had not given them any books which they could read and study, nor did We send to them before you any warner.
Although, prior to you We did not give them a book they could study, nor did We send a warner towards them
Yet We have not given them any books which they read, nor did We send to them before you a Messenger to admonish them.
But We never sent or revealed to these people* divine Books to apply their minds to acquire learning and by consequence be able to evaluate the Quran. Nor did We send to them before you O Muhammad as Messenger a spectacle and a warning
Before you We never gave them books to study, or sent them a warner.
˹They say so even though˺ We had never given them any scriptures to study, nor did We ever send them a warner before you ˹O Prophet˺.
And We did not give them a book which they study nor did We send a warner to them before you.
Yet have We given them no scriptures to study, nor have We sent before you any apostle to warn them
We did not give them any other books to study, nor did we send to them before you another warner.
[Even] though We had not given them any Books to study nor sent any one before you, [Prophet], to warn them.
[Even] though We had not given them any Books to study nor sent anyone before you, [Prophet], to warn them.
And We did not give them among Books to study them, and We did not send to them before you, among any warner.
And We had not given them (Arab pagans) any Books which they could study, nor did We send unto them before you any Warner.
Yet never have We given them any books to study, nor have We sent them any warner before you.
But We never gave them any Scriptures that they study, nor did We send unto them before you any Warner
And We have not given them any books which they read, nor did We send to them before you a warner
And WE gave them no Books which they studied, nor did WE send to them any Warner before thee
though We have not given them any books that they study; nor have We sent them a warner before thee
And We had not given them the Books (of Scripture) that they could read (and understand), nor sent messengers to them before you as warners
We didn’t give them any scriptures to study, nor did We send any warner to them before you.
But We gave them no book to study, and We did not send them any warner before you
But We have not given them Books for them to study, and We have not sent them a warner before you.
And We had not given them any scriptures which they could study, and We had not sent to them before you, [O Muhammad], any warner
And We gave them not books which they study, and We sent not to them a warner before you.
But We had not given them Books which they could study, nor sent apostles to them before thee as Warners
But We had not given them Books which they could study, nor sent messengers to them before thee as Warners
وَكَذَّبَ ٱلَّذِینَ مِن قَبۡلِهِمۡ وَمَا بَلَغُوا۟ مِعۡشَارَ مَاۤ ءَاتَیۡنَـٰهُمۡ فَكَذَّبُوا۟ رُسُلِیۖ فَكَیۡفَ كَانَ نَكِیرِ ٤٥
Those who lived before them also denied the truth- these people have not attained even a tenth of what We gave their predecessors- they, too, rejected My messengers, and how terrible My condemnation was
And those who were before them denied; they have not received 1/10th of what We had granted to them, yet they denied My Messengers, then see how was My punishment!
And those before them belied; and these have not arrived Unto a tithe of that which We vouchsafed Unto them. But they belied My apostles. So how terrible was My disapprova
Those before them had also denied, and they could not reach a tenth of (the possibilities) We had given them, and still they called My apostles liars. How great was the change that I wrought in their condition then
But those before them had also denied (a genetic attribute)! (While) these have not even attained a tenth of what We had given them... (Despite this) they denied Our Rasuls... So, look at the result of My denial of them!
Those before them also denied the truth but these people do not have even a tenth of what We gave to them. They denied My Messengers. And how complete was My denial!
Those who were before them denied [the apostles], and these have not received one-tenth of what We had given them. But they denied My apostles, so how was My rebuttal
Many of those who lived before them also denied the truth. These have not attained a tenth of what We granted to those (of knowledge, as well as power and means); and yet they denied My Messengers – then how awesome was My disowning them
Their predecessors had also cried lies (to the Prophets of their time). And these (Makkans) have not attained (even) a tenth of that (resources of wealth and strength) which We had given their predecessors, yet they cried lies to My Messages so (let these see) how (terrible) was the change I brought about and how (tremendous) was (the result of) My disapproval
Those that were before them also cried lies, yet they reached not a tenth of what We gave them; they cried lies to My Messengers, and how was My horror
And those before them also denied, and they have not reached one tenth of what We had given them (their predecessors), yet they denied My messengers, so how was My rejection (and their punishment)?
The previous disbelievers, who treated My Prophets as liars, were severely punished even though they did not receive even one tenth of the proofs shown to these disbelievers
And their predecessors rejected the truth, these have not received a tenth of what We had granted to those. Yet when they rejected My messengers, how terrible My rejection of them was
And those before them also disbelieved, and never did they attain even a tenth of what We gave them. And they disbelieved My messengers, so how terrible was My condemnation!
Those before them said it was a lie, and these have not reached a tithe of what we had given them. And they said my apostles were liars, and how great a change was then
And those before them had denied - and these have not reached even a tenth of what We had given them – so they denied My Noble Messengers; so how did My rejection turn out
And those who were before them did belie and they have not attained one-tenth of what We have given unto them and they too belied My messengers. So how exonerating was My punishment.
They who were before them in like manner accused their prophets of imposture: But these have not arrived unto the tenth part of the riches and strength which we had bestowed on the former: And they accused my apostles of imposture; and how severe was my vengeance
And those before them rejected the truth, and these have not yet attained a tenth of what We gave them, yet they rejected My messenger, how terrible, then, was My rejection (abhorrence of them)
Those who have gone before them belied, yet they did not reach a tenth of what We gave them; yet they belied My Messengers. And how was (My) rejection (their destruction)
They also flourished before them, treated our apostles as impostors in like sort: but not to the tenth part of what we bestowed on them, have these attained. And yet when they charged my apostles with deceit, how terrible was my vengeance
And those before them (also) belied, and they have not reached (even to) one tenth (1/10th) of what We had granted to those (who went as previous generations), yet they belied My Messengers. Then how (terrible) became My denial (in bringing a humiliating punishment for the deniers)
Those that were before them denied and they reached not one-tenth of what We gave them. Yet they denied My Messengers. So how had My disapproval of them been!
Their ancestors, who were in denial, did not receive even a tenth of what We granted to (the contemporary Arabs). Yet, when they rejected My messenger, consider My rejection of them!
Those who have gone before them also denied - these Arabs have not received one tenth of what We had granted them - yet when they denied My Messengers, see how terrible was My scourge
Those who went before them also denounced (Allah´s Messengers) as liars. They have not attained even a tenth of what We had given them. But when they rejected My Messengers, calling them liars, how terrible was My chastisement
And those before them rejected (the truth), and these have not yet attained a tenth of that which We gave them, but they gave the lie to My messengers. How (terrible) was then My disapproval
And those before them denied, and these have not reached the tenth of that which We gave to them, yet they denied Our messengers so how was My rejection (of them)!
And those before them rejected the Truth. And these here now have not yet attained a tenth of what We gave them, and yet they (those before) rejected My Messengers! And how severe in effect was My forsaking them!
And the preceding communities also denied (the truth). And they have not yet attained even one tenth of what We granted them (the bygone people). But they too denied My Messengers. So how (awful) was My denial indeed
And those before them had also denied, while they did not reach one tenth of what We have given to this generation, so they denied My messengers, how severe was My retribution
And those before them had also denied, while they did not reach one tenth of what We had given them, but they denied My messengers; so how was My retribution
And those before them had also denied, while they did not reach one tenth of what We had given them, but they denied My messengers; so how was My retribution?
And those from before them lied/denied , and they did not reach one tenth what We gave/brought them, so they denied My messengers, so how was My severity/change (anger)
Thus, too, gave the lie to the truth [many of] those who lived before them; and although those [earlier people] had not attained to even a tenth of [the evidence of the truth] which We have vouchsafed unto these [late successors of theirs], yet when they gave the lie to My apostles, how awesome was My rejection
And (the ones) before them cried lies, and in no way did they reach a tenth of what We brought them. So they cried lies to My Messengers. Then how was My disclaiming
Those before them denied, and these have not attained a tithe of that which We bestowed on them (of old); yet they denied My messengers. How intense then was My abhorrence (of them)
These people have not one tenth of power or wealth that we had given to those who lived before them. They called Our Messengers liars. Thus, how terrible was My vengeance
And those before them had rejected (the prophets), while these (infidels of Makkah) have not reached even one tenth of what We gave to those (before them). So, they rejected my Messengers. Then (imagine) how was My censure
And those who were before them (also) denied (the Truth); these have not yet accomplished a tenth of that which We conferred on them, but they denied my My apostles. How (dreadful) was the manifestation of My denunciation.
Those (earlier nations) long gone had also disbelieved. The present unbelievers do not possess even a tenth of (the strength, stability and the riches of) what We had given to the earlier nations. But they rejected My messengers. So, (observe) how (devastating) was My disapproval
And those who were before them (also) denied (the Truth); and these- (Pagan Arabs)- have not yet accomplished a tenth of that which We conferred on them. But they were inclined to deny My Apostles. And how dreadful was My condemnation!
Similarly acted those who preceded them, they denied Our divine message and they rejected the truth, notwithstanding Allah's grace abounding in them. Affluence inflated them with pride whereas these people have not attained one tenth of what those of old attained: affluence in knowledge, wealth, power and the art of construction. Puffed up, they accused Our Messengers of falsehoods and how evil was the end for which they were destined
Those before them also denied the truth, though they haven’t got more than a tenth of what We gave them, still they rejected My messengers. So, imagine how terrible My condemnation will be.
Those ˹destroyed˺ before them denied as well—and these ˹Meccans˺ have not attained even one-tenth of what We had given their predecessors. Yet ˹when˺ they denied My messengers, how severe was My response!
And those before them denied, and they did not even achieve a tenth of what We had given them, so they denied My messenger, and how was My rebuttal!
Those who have gone before them likewise denied Our revelations. They were ten times as prosperous and mighty:¹ yet they rejected My apostles. And then how terrible was the way I rejected them
Those before them disbelieved, and even though they did not see one-tenth of (the miracle) we have given to this generation, when they disbelieved My messengers, how severe was My retribution!
Those before them similarly rejected the truth, when they did not receive a tenth of what We had given them [your people], yet they [the previous people] rejected My Messengers, and how [terrible] was My disapproval.
Those before them similarly rejected the truth when they did not receive a tenth of what We had given them [your people], yet they [the previous people] rejected My Messengers, and how [terrible] was My disapproval.
And those before them falsified, and they (Mecca infidels) had not reached one-tenth of what We had given them. So, they falsified My messengers, so how was My reproach?
And those before them rejected (the messengers) and these have not yet attained a tenth of what We had given them but they belied My apostles; so (see) how was My punishment (unto them)!
Those who have gone before them likewise denied the truth. These people have not attained even one tenth of what We gave their predecessors, yet when they denied My messengers, how terrible was My condemnation.
Thus too, nations before them had rejected the Message. These people have not received a tenth of the power and wealth that We had bestowed upon them. Yet, when they denied My Messengers, (see) how awesome was My rejection
And those before them rejected (the truth), and these have not yet attained a tenth of what We gave them, but they gave the lie to My messengers, then how was the manifestation of My disapproval
And those who were before them also rejected the truth and these have not attained even to a tenth of the power which WE gave them, but they rejected MY Messengers. So they shall see how terrible are the consequences of denying ME
And those before them denied; and these have not attained a tenth of that which We gave them; yet they denied My messengers. How, then, was the change I wrought
And their earlier generations rejected (the Truth): These have not received a tenth (of the Guidance) of what We had granted to those: Yet when they rejected My messengers how (terrible) was My rejection (of them)
Their predecessors also denied, despite not having attained even a tenth of what We had given them. They rejected My messengers, so how was My reproach?
Those before them also denied the Truth, yet they have not attained one-tenth of what We had given them. They rejected My messengers, so how was My disapproval
And their predecessors denied the truth-Â and these have not gotten a tenth of what We gave to those- and thus they rejected My envoys; and how was My denial!
And those before them denied, and the people of Makkah have not attained a tenth of what We had given them. But the former peoples denied My messengers, so how [terrible] was My reproach
And those who were before them denied, and they have not attained a tenth of what We gave them; then they called My messengers liars, and how was My disapproval?
And their predecessors rejected (the Truth); these have not received a tenth of what We had granted to those: yet when they rejected My apostles, how (terrible) was My rejection (of them)
And their predecessors rejected (the Truth); these have not received a tenth of what We had granted to those: yet when they rejected My messengers, how (terrible) was My rejection (of them)
6
Truth will prosper
۞ قُلۡ إِنَّمَاۤ أَعِظُكُم بِوَ ٰحِدَةٍۖ أَن تَقُومُوا۟ لِلَّهِ مَثۡنَىٰ وَفُرَ ٰدَىٰ ثُمَّ تَتَفَكَّرُوا۟ۚ مَا بِصَاحِبِكُم مِّن جِنَّةٍۚ إِنۡ هُوَ إِلَّا نَذِیرࣱ لَّكُم بَیۡنَ یَدَیۡ عَذَابࣲ شَدِیدࣲ ٤٦
Say [Prophet], ‘I advise you to do one thing only: stand before God, in pairs or singly, and think: there is no sign of madness in your companion [the Prophet]- he is only warning you before severe suffering arrives.’
Say (O Muhammad to them): “I urge you on one thing only that you stand up for Allah’s sake in pairs and individually, and then ponder (yourself the history of Muhammad), is there any madness in your companion (Muhammad)? He is only a Warner to you before a severe punishment.”
Say thou: I but exhort you Unto one thing: that ye stand, for Allah's sake, by twos and singly, and then ponder; in your companion there is no madness; he is naught but a warner Unto you preceding a torment severe
Say: "I urge upon you only one thing: Stand up for God two by two or one by one, and think and reflect!" There is no madness about your companion. He is a warner against the dreadful affliction (that awaits)
Say, “I give you only one advice: Contemplate upon Allah, either in pairs or individually! There is no madness in the one who is protecting you... He is only a warner to you before a severe suffering!”
Say: ´I exhort you to do one thing alone: to stand before Allah in pairs and on your own and then reflect. Your companion is not possessed. He is only a warner come to you ahead of a terrible punishment.´
Say, ‘I give you just a single advice: that you rise up for Allah’s sake, in twos, or individually, and then reflect: there is no madness in your companion: he is just a warner to you before [the befalling of] a severe punishment.’
Say: "I exhort you to one thing: Pull yourselves together and draw aside purely for God’s sake, together with another person or alone, and then reflect (on this issue, leaving aside all your prejudices). There is no madness in your companion (God’s Messenger). He is but a warner to you (sent) prior to a severe punishment."
Say, `I advise you (to do) one thing, (it is) that you keep Allah (before) you, stand up in twos (- collectively) and ones (- singly) and then ponder (over the teachings of this Prophet). (You will come to the conclusion) that there is no vestige of insanity in (this) companion of yours (- Muhammad). He is only a Warner to you of a great calamity which is impending (over you)
Say: 'I give you but one admonition, that you stand unto God, two by two and one by one, and then reflect: no madness is in your comrade. He is naught but a warner unto you, before a terrible chastisement.
Say: “I only advise you of one thing, that you rise up for God in twos or (as) individuals, then think that your friend is not mad, he is only a warner for you about a severe punishment that is at hand (and is coming).”
Say: “For the sake of God be objective [put your prejudices aside] and think individually or collectively. Why do you call your fellow [whom you were considering as a wise and trustworthy] as mad? He (Mohammad) is only appointed to warn you about an upcoming disaster [the Hellfire.]”
Say, “I advise you on one point. That you should stand up before God, whether it is in pairs, or it is individually, and reflect within yourselves. Your companion is not possessed. He is no less than a warner to you, in face of a terrible penalty.
Saysg, “Indeed, I admonish youpl with one thing: that you rise up for Allah in pairs or individually, then reflect. There is no madness in your fellow. He is just a warner to you before the advent of a severe punishment.”
Say, 'I only admonish you of one thing, that ye should stand up before God in twos or singly, and then that ye reflect that there is no ginn in your companion. He is only a warner to you before the keen torment.
Proclaim, “I advise you just one thing; that stand up for Allah's sake, in twos and ones, and then think”; there is not a trace of insanity in this companion of yours; he is not but a Herald of Warning for you, before the advent of a severe punishment
Say, “I only invite you to do one thing to stand for Allah in pairs and singles and then reflect.” There is no madness in your companion. He is but a warner for you ahead of a formidable punishment.
Say, verily I advise you unto one thing, namely, that ye stand before God by two and two, and singly; and then consider seriously, and you will find that there is no madness in your companion Mohammed: He is no other than a warner unto you, sent before a severe punishment
Say, "I exhort you only to one thing that you awake for Allah´s sake (or stand up before Allah) in twos or singly, then ponder: there is no madness in your companion (or comrade, fellow-citizen); he is only a Warner to you before a severe doom
Say: 'I give you only one admonition, that you stand before Allah either two by two, or one by one and reflect. There is no madness is in your companion. He (Prophet Muhammad) is only a warner to you, before a terrible punishment.
SAY: One thing in sooth do I advise you: - that ye stand up before God two and two, or singly, and then reflect that in your fellow citizen is no djinn: he is no other than your warner before a severe punishment
Say: “Verily what (is a fact is that) I admonish you through Wahidatin [‘One single Entity’. This is also an attribute for Allah’s Permanent Scripture]: that you standup for Allah in pairs and singly, (and) then ponder — there is no fanaticism in your companion. He is not but a warner unto you between the two hands (i.e., in face of) a severe torment.”
Say: I admonish you in but one thing: That you stand up for God by twos and one by one. Again, reflect. There is not in your companion any madness. He is only a warner to you of a severe punishment in advance of you.
[Prophet Muhammed,] say, “I advise you on one point –that you appear before Allah in couples or individually and reflect. Your companion [Prophet Muhammed] is not possessed; he is no less than a warner to you in the face of a terrible penalty.”
O Prophet say: "I would ask you one thing. For Allah’s sake! Think individually or consult one another and ponder whether your companion Muhammad is really mad? You yourself will come to the conclusion that he is nothing but a Warner to you to forewarn you of a severe punishment."
Say to them, (O Prophet): "I give you but one counsel: stand up (for heaven´s sake), singly and in pairs, and then think: what is it in your companion (to wit, Muhammad) that could be deemed as madness?" He is nothing but a warner, warning you before the coming of a grevious chastisement
Say: I exhort you only to one thing, that you rise up for Allah’s sake by twos and singly, then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement
Say, “ I admonish you only for one thing, that you stand in pairs and singly for the sake of Allah then reflect, your companion is not under the influence of a jinn, he is only a warner (sent) to you before a severe punishment.”
Say, "I exhort you only to one thing: that you stand up for Allah in twos and alone, then ponder! There is no madness in your companion (Muhammad). He is but one to warn you of a severe punishment."
Say: ‘I advise you only one thing: stand up for Allah in twos or singly (warned and spiritually awake). Then meditate (i.e., inspect the reality and introspect; the truth will dawn on you) that he (the Holy Messenger [blessings and peace be upon him]), who has honoured you with his companionship, is not touched by any mania. He is but a Warner giving you a (timely) warning before the severe torment (comes, so that you may wake up from neglectfulness and unawareness).
Say: "I advise you to do one thing: that you stand to God, in pairs or as individuals, then reflect. There is no madness in your friend, he is only a warner to you in the face of a severe retribution."
Say: "I advise you to do one thing: that you stand to God, in twos and individually, then reflect." There is no madness in your friend, he is only a warner to you in the face of a severe retribution.
Say: "I advise you to do one thing: that you stand to God, in twos and individually, then reflect." There is no madness in your friend, he is only a warner to you in the face of a severe retribution.
Say: "Indeed/but I preach to/warn you with one (thing), that (E) you stand to God two twos/twos or singularly/one by one, then you think insanity/madness (is) not with your companion/friend (your messenger is not mad), that truly he is except a warner/giver of notice for you, between a severe torture's hands."
Say: “I counsel you one thing only: Be [ever conscious of] standing before God, whether you are in the company of others or alone; and then bethink yourselves [that] there is no madness in [this prophet,] your fellow-man: he is only a warner to you of suffering severe to come.”
Say, "Surely I admonish you with one (thing) only, that you rise up to Allah by twos and singly; thereafter meditate: in no way is there any madness in your Companion. Decidedly he is nothing except a constant warner to you, before (Literally: between the hands of) a strict torment."
Say (unto them, O Muhammad): I exhort you unto one thing only: that ye awake, for Allah's sake, by twos and singly, and then reflect: There is no madness in your comrade. He is naught else than a warner unto you in face of a terrific doom
Say, "I advise you to believe only in One God and worship Him individually or two people together." Think carefully; your companion is not possessed by jinn. He is only warning you of the coming severe torment
Say, .I advise you for one thing only: that you stand up before Allah, in pairs and in singles, then reflect; (you will easily appreciate that) there is no madness in your fellow (the Holy Prophet). He is none but a warner to you in the face of a stern torment
Say: "I preach to you to do one thing that you stand up for the sake of Allâh in twos and individually, and then cerebrate.” There is no insanity in your compatriot, (‘Muhammad’). He is not more than a warner to you before (the befalling of) a severe punishment.
Say, "I have this piece of advice for you. For the sake of Allah, give it some thought. Ponder (calmly) about this matter _ alone or with someone. There is no insanity afflicting your friend, (the messenger). In fact, he is only a warner who alerts you of a severe torment ahead of time."
Say: "I exhort you to do only one thing: Stand up before Allâh either in pairs or singly, then think deeply: there is no madness in your companion. He is just a Messenger sent to you in order to admonish you before the befalling of a severe punishment (if you continue to deny the Oneness of Allâh).”
Say to them: "I advise you to think and think but this one single fact, you stand before Allah in pairs to reason with one another and singly to reason with your own conscience that your companion -the Messenger Muhammad- is not a demoniac but a spectacle and a warning who cautions you against the severe punishment you shall face if you do not deviate into sense"
Say: “I will give you one piece of advice: stand for Allah, whether you are alone or in pairs, and then think deeply. Your companion is not possessed; rather, he is warning you about the severe punishment about to come.”
Say, ˹O Prophet,˺ “I advise you to do ˹only˺ one thing: stand up for ˹the sake of˺ Allah—individually or in pairs—then reflect. Your fellow man is not insane. He is only a warner to you before ˹the coming of˺ a severe punishment.”
Say: I only admonish you with one thing: that you stand before Allah together or alone and reflect: there is no madness in your companion, for he is only a warner to you of a pending severe punishment.
Say: ‘With one thing I admonish you: stand up before God in pairs or singly and ponder whether your compatriot² is indeed possessed. He is sent forth only to forewarn you of a grievous scourge.‘
Say, "I ask you to do one thing: Devote yourselves to GOD, in pairs or as individuals, then reflect. Your friend (Rashad) is not crazy. He is a manifest warner to you, just before the advent of a terrible retribution."
Say, "I only have one advice for you: Stand up before God, in pairs or individually, and then reflect. Your companion is not crazy. He is here only to warn you of a severe impending punishment."
Say, "I offer you a single advice: Stand up before God, in pairs or individually, and then reflect. Your companion is not crazy. He is here only to warn you of severe impending punishment.”
Say, “I exhort you only with one: that you stand for Allah, in pairs, or individually; then you think. There is no madness in your friend. He is only, warner for you, between hands of a great torment.”
Say: I exhort you only to one (thing), that rise up for Allah s sake two by two and one by one, then ponder: there is no madness in your comrade (the Prophet), he is only a Warner to you before a severe chastisement .
Say: 'I counsel you one thing: stand before God, in pairs or singly, and think: there is no madness in your Companion [Muĥammad]. He is only a warner to you of awesome suffering to come.'
Say, "I ask you to do just one thing: For Allah's sake! Stand up in pairs and singly - and then think! There is no madness in your companion. He is only a Warner unto you in the face of a terrible doom."
Say: I exhort you only to one thing, that rise up for Allah's sake in twos and singly, then ponder: there is no madness in your fellow-citizen; he is only a warner to you before a severe chastisement
Say, `I only exhort you to do only one thing: that you stand up before ALLAH in twos and singly and reflect. You will then realize that there is no insanity in your companion; he is only a Warner to you of an impending severe punishment.
Say, “I exhort you unto one thing only, that you stand for God in pairs or singly and then reflect. There is no madness in your companion. He is naught but a warner unto you before a severe punishment.
Say: "I do warn (and advice) you on one point: That you stand up before Allah— (Either) in pairs, or as single (individuals)— And think deeply (within yourselves): Your Companion (the Prophet) is not possessed: He is no less than a warner to you, (as those) who will face a terrible Penalty."
Say, “I only advise you on one thing: stand up for God, in twos or alone, and then think. There is no madness in your friend; he is only a warner to you before the onset of a severe punishment.”
Say, 'I offer you a single advice: devote yourselves to God, in pairs, or individually; and reflect. There is no madness in your friend. He is just a warner to you, before the advent of a severe punishment.'
Say, “I only a4monish you all on one matter: that you stand before God, in pairs or alone, then reflect: your companion is not mad, he is but a warner to you, in face of severe torment."
Say, "I only advise you of one [thing] - that you stand for Allah , [seeking truth] in pairs and individually, and then give thought." There is not in your companion any madness. He is only a warner to you before a severe punishment
Say, 'I only admonish you with one, that you stand for God in twos and alone, then think.' There is no madness in your companion. He is not except a warner to you before a severe punishment.
Say: "I do admonish you on one point: that ye do stand up before God,- (It may be) in pairs, or (it may be) singly,- and reflect (within yourselves): your Companion is not possessed: he is no less than a warner to you, in face of a terrible Pe nalty."
Say: "I do admonish you on one point: that ye do stand up before Allah,- (It may be) in pairs, or (it may be) singly,- and reflect (within yourselves): your Companion is not possessed: he is no less than a warner to you, in face of a terrible Penalty."
قُلۡ مَا سَأَلۡتُكُم مِّنۡ أَجۡرࣲ فَهُوَ لَكُمۡۖ إِنۡ أَجۡرِیَ إِلَّا عَلَى ٱللَّهِۖ وَهُوَ عَلَىٰ كُلِّ شَیۡءࣲ شَهِیدࣱ ٤٧
Say, ‘If I have asked you for any reward, you can keep it. It is God alone who will reward me: He is witness to everything.’
Say (O Muhammad): “Whatever reward I might have asked of you is for you. My reward is only from Allah and He is witness over every thing.”
Say thou: whatsoever hire might have asked of you is yours; my hire is with Allah only. And He is of everything a Witness
Say: "The reward I ask is for yourself. My reward is due from none but God; and He is witness over everything."
Say, “If I have asked for something in return, keep it... My payment is only from Allah... HU is Shahid over all things.”
Say: ´I have not asked you for any wage — it is all for you. My wage is the responsibility of Allah alone. He is witness of everything.´
Say, ‘Whatever reward I may have asked you is for your own good. My [true] reward lies only with Allah, and He is witness to all things.’
Say: "(I ask of you no wage, yet, even so) whatever you may think I might ask you for by way of wage, it is yours. My wage is only due from God. He is indeed a witness over everything."
Say, `Whatever reward I might have asked of you (for my this exhortation) you can keep it with you. (I claim) my reward only from Allah for He is the Witness over all things.
Say: 'I have asked no wage of you; that shall be yours. My wage falls only upon God; and He is witness over everything.
Say: “Whatever wage I asked you, it is yours, my wage is only God's responsibility, and He is witness over everything.”
Say: “I am not asking for a wage [for my teaching you the truth]; you can keep it. My reward is with God Who witnesses everything [and values my sincerity in accomplishing my mission.]
Say, “No reward do I ask of you. It is all in your interest. My reward is only due from God, and He is witness to all things.
Saysg, “Whatever reward I have asked of youpl, it is yours; my reward comes only from Allah, and He is Witness over everything.”
Say, 'I do not ask you for it a hire; that is for yourselves; my hire is only from God, and He is witness over all.
Say, “Whatever fee I might have asked from you upon this, is yours; my reward is only upon Allah; and He is Witness over all things.”
Say whatever I ask from you as a reward is all for you. My reward is only on Allah and He is All-witnessing over everything.
Say, I ask not of you any reward for my preaching; it is your own, either to give or not: My reward is to be expected from God alone; and he is witness over all things
Say, "I ask no reward for myself (Or whatever reward I have asked of you, is yours or is only for yourselves); my reward is only with Allah, and He is a witness of all things."
Say: 'I ask no wage of you; that shall be yours. My wage is only upon Allah and He is Witness over everything.
SAY: I ask not any wage from you: keep it for yourselves: my wage is from God alone. And He is witness over all things
Say: “Whatever reward I might have asked of you, so it is for you. My reward is not (due) except on Allah, and He is Witness over all things.”
Say: Whatever compensation I asked of you, that is for you. My compensation is only from God. And He is a Witness over everything.
Say, “No reward do I ask of you. It is within your interest. My reward is due only from Allah, and He is witness to all things.”
Tell them: "I do not ask you for any recompense, even though what I preach is all in your interest. My reward is only due from Allah and He is a witness over everything."
Say to them: "Whatever recompense I might ask of you, it shall be yours. My recompense is with Allah, and He is witness over everything."
Say: Whatever reward I ask of you, that is only for yourselves. My reward is only with Allah, and He is a Witness over all things
Say, “I do not ask you for a reward, but ( that which I ask you to do) is for your (benefit, the responsibility of) rewarding me (rests on none) but Allah and He is a Witness over everything.”
Say, "Whatever reward I ask of you, it is only for you yourselves. It is for Allah to give me my reward. And He is a Witness over all things."
Say: ‘Any reward that I might have sought from you (for this favour), I have given that back to you. My reward is with Allah alone. And He keeps watch over everything.
Say: "I have not asked you for any wage; you can keep it. My wage is from God, and He is witness over all things."
Say: "I have not asked you for any wage; for it will be your own. My wage is from God, and He is witness over all things."
Say: "I have not asked you for any wage; for it will be your own. My wage is from God, and He is Witness over all things."
Say: I did not ask/question you from a reward , so it is for you, that truly my reward (is) except on God, and He is on every thing (an) honest witness/testifier ."
Say: “No reward have I ever asked of you [out of anything] that is yours: my reward rests with none but God, and He is witness unto everything!”
Say, "Whatever reward I ask of you, then it is for you (i.e., for benefit and your guidance) Decidedly my reward (falls) upon none except Allah, and He is an Ever - Present Witness over everything."
Say: Whatever reward I might have asked of you is yours. My reward is the affair of Allah only. He is Witness over all things
Say, "Whatever reward I ask you (for my preaching) will be for your own good. No one can reward me except God. He is the Witness over all things."
Say, .If I had ever claimed any reward from you, then it is yours. My reward is with none but Allah. And He is witness over every thing
Say: Whatever reward I might have asked of you is yours. My reward comes from Allâh only. He is Witness over all things."
Say, "If I ever claimed a reward for myself, you may have it! My reward, in fact, is with Allah! He is the Witness over all things."
Say: “Whatever reward I have asked of you, keep it for yourselves. Most surely my reward lies only with Allâh, and He is Witness over all things.”
And say to them: "I never asked of you a price, my advice to you is entirely in your own interest while my reward rests in the hands of Allah Who is Shahidun (Who witnesses all things)"
Say: “Whatever reward I may have asked from you, keep it; Allah will reward me. He is the Witness of everything.”
Say, “If I had ever asked you for a reward, you could keep it. My reward is only from Allah. And He is a Witness over all things.”
Say: I did not ask any reward from you, but it is for you, for my reward is only upon Allah and He is a witness to everything.
Say: ‘I demand no recompense of you: keep it for yourselves. None but God can reward me; and He is the witness of all things.‘
Say, "I do not ask you for any wage; you can keep it. My wage comes only from GOD. He witnesses all things."
Say, "The payment for which you think I ask you is yours. My payment comes only from God, and He is the Witness over all things."
Say, "The payment for which you think I ask you is yours. My payment comes only from God, and He is the Witness over all things."
Say, "What wage I have asked you, so it is for yours. Surely my wage is not except, upon Allah, and He is over everything, Witness."
Say: Whatever reward I have asked of you, it is for yourselves; my reward is only with Allah; and He is witness over all things .
Say: 'If I have ever asked you for any reward, you can keep it. My reward rests with none other than God. He is witness to everything.'
Say, "Whatever reward do I ask you, it is yours. My reward rests with none but Allah, and He is Witness unto everything."
Say: Whatever reward I have asked of you, that is only for yourselves; my reward is only with Allah, and He is a witness of all things
Say, `Whatever reward I might have asked of you - let it be yours. My reward is only with ALLAH; and HE is Witness over all thing.
Say, “I ask not of you any reward; that shall be yours. My reward lies only with God, and He is Witness over all things.
Say: "Whatever reward I might have asked from you is yours: My reward is only to come from Allah; And He is a Witness (Shaheed) over all things."
Say, “Whatever payment I have asked of you; it is yours. My reward is only from God, who is Witness over all things.”
Say, 'Whatever compensation I have asked of you, is yours. My compensation comes only from God, and He is Witness over all things.'
Say, “I do not ask you for recompense: this is for you all. My reward is up to God alone; and God is witness to all things.â€
Say, "Whatever payment I might have asked of you - it is yours. My payment is only from Allah , and He is, over all things, Witness."
Say, 'I asked you not for a reward, then it is for you; My reward is not except upon God, and He is a witness over everything.'
Say: "No reward do I ask of you: it is (all) in your interest: my reward is only due from God: And He is witness to all things."
Say: "No reward do I ask of you: it is (all) in your interest: my reward is only due from Allah: And He is witness to all things."
قُلۡ إِنَّ رَبِّی یَقۡذِفُ بِٱلۡحَقِّ عَلَّـٰمُ ٱلۡغُیُوبِ ٤٨
Say, ‘My Lord hurls the Truth down [before you]. He has full knowledge of all that is unseen.’
Say (O Muhammad): “Surely! My Lord sends down the truth, the All-Knower of the unseen.”
Say thou: verily my Lord hurleth the truth: the Knower of things hidden
Say: "My Lord casts the truth: He is the knower of things unknown."
Say, “Indeed, my Rabb projects the Truth in all its might! He is the Knower of the Unknown!”
Say: ´My Lord hurls forth the Truth — the Knower of all unseen things.´
Say, ‘Indeed my Lord hurls the truth. [He is] the knower of all that is Unseen.’
Say: "Surely my Lord sends down the truth, hurling it (against falsehood to destroy it). (My Lord:) He alone is the All-Knowing of the whole of the unseen (all that is beyond human perception)."
Say, `My Lord will do away (with falsehood) by means of the truth. (He is) thoroughly Aware of the hidden realities.
Say: 'My Lord hurls the truth -- the Knower of the Unseen.
Say: “Indeed, my Lord shows the truth, He knows the unseen.”
Say: “My Lord inspires me with the knowledge of the truth [so that the truth prevails.] God knows every secret.”
Say, “Indeed my Lord gives the truth, He Who has full knowledge of all that is hidden.
Saysg, “Indeed, My Lord projects the truth. He is the Superb Knower of the hidden realms.”
Say, 'Verily, my Lord hurls forth the truth; and He well knows the unseen.
Proclaim, “Indeed my Lord sends down the truth; the All Knowing of all the hidden.”
Say, “Truly my Lord throws by the truth. [He is] the Knower of the unseen.”
Say, verily my Lord sendeth down the truth to his prophets: He is the knower of secrets
Say, "Surely my Lord utters the truth (or castes the truth (over His servants)), He is the Knower of the unseen (or hidden)."
Say: 'My Lord hurls the truth the Knower of the Unseen.
SAY: Truly my Lord sendeth forth the Truth: - Knower of things unseen
Say: “Certainly, my Nourisher-Sustainer strikes (on the target) with Al-Haqq (‘The Truth’), the All-Knower of the ghuyub (the unseens).”
Say: Truly, my Lord hurls The Truth. He is The Knower of the unseen.
Say, “Truly, my Lord casts truth –He who has full knowledge of the unseen.”
Say: "In fact my Lord reveals to me the truth, and He is the Knower of all hidden realities."
Say to them: "My Lord hurls down the Truth (upon me). He knows fully all that lies beyond the range of perception."
Say: Surely my Lord casts the Truth, the great Knower of the unseen
Say, “My Fosterer certainly strikes through the truth, Great Knower of the unseen.”
Say, "My Lord, Knower of the unseen, does indeed project the Truth."
Say: ‘My Lord reveals the truth (to the Prophets. He) is the All-Knower of all the unseen.
Say: "My Lord rebuts with the truth. He is the Knower of all secrets."
Say: "My Lord casts with the truth. He is the Knower of all secrets."
Say: "My Lord casts with the truth. He is the Knower of all secrets."
Say: "That truly my Lord throws/hurls with the truth, knower (of) the unseens/supernaturals ."
Say: “Verily, my Sustainer hurls the truth [against all that is false] He who fully knows all the things that are beyond the reach of a created being’s perception!”
Say, "Surely my Lord hurls the Truth (against the untruth)-The Sublime Knower of the (things) Unseen."
Say: Lo! my Lord hurleth the truth. (He is) the Knower of Things Hidden
Say, "My Lord speaks the Truth. He has the knowledge of the unseen"
Say, .My Lord sends forth the Truth. He is the Best-Knower of the Unseen
Say: “My Lord flings open the doors of truth. (He is) the all- Knowing of the unseen.”
Say, "Indeed my Lord rams the Truth (against falsehood). He knows everything there is to know about the unseen."
Say: “My Lord flings open the doors of Truth. He has full knowledge of (the secrets of) unseen.”
Say to them: "Indeed Allah, my Creator, projects the truth upon calumnies wherefore it overthrows falsehood. He is Allam (Omniscient) of all the unseen and unknown."
Say: “My Lord, the Knower of all mysteries, launched the truth.”
Say, “Surely my Lord hurls the truth ˹against falsehood˺. ˹He is˺ the Knower of all unseen.”
Say: my Lord pronounces the truth, He knows the unseen.
Say: ‘My Lord hurls forth the Truth. He has knowledge of all that is hidden
Say, "My Lord causes the truth to prevail. He is the Knower of all secrets."
Say, "My Lord hurls forth the Truth, for He has the full knowledge of all that is beyond our knowledge."
Say, "My Lord hurls forth the Truth, for He has the full knowledge of all that is beyond our knowledge."
Say, “Surely my Lord throws by the right, the Unseen’s Knower.”
Say: My Lord hurls the truth (on hearts), the great Knower of the Unseen .
Say: 'My Lord hurls forth the truth. He has full knowledge of all that is beyond the reach of people's perception.'
Say, "Verily, my Lord makes the Truth prevail - He Who is the Profound Knower of the Unseen." (Of all True and False that may not be evident to you)
Say: Surely my Lord utters the truth, the great Knower of the unseen
Say, `Truly, My Lord hurls the Truth at falsehood and breaks it into pieces. HE is the Great knower of the unseen.
Say, “Truly my Lord doth cast the truth, Knower of things unseen.
Say: "Surely, my Lord sheds the (brightness of) truth (over some of His servants)— He, Who is All Knowing of what is hidden (Aa'lam- Al-Ghaib)."
Say, “My Lord casts the truth, the Knower of the unseen.”
Say, 'My Lord projects the truth. He is the Knower of the Unseen.'
Say, “My Lord hurls the truth, fully perceiving all secrets."
Say, "Indeed, my Lord projects the truth. Knower of the unseen."
Say, 'Indeed, my Lord hurls forth the truth, the knower of the unseen.'
Say: "Verily my Lord doth cast the (mantle of) Truth (over His servants),- He that has full knowledge of (all) that is hidden."
Say: "Verily my Lord doth cast the (mantle of) Truth (over His servants),- He that has full knowledge of (all) that is hidden."
قُلۡ جَاۤءَ ٱلۡحَقُّ وَمَا یُبۡدِئُ ٱلۡبَـٰطِلُ وَمَا یُعِیدُ ٤٩
Say, ‘The Truth has come; falsehood is powerless.’
Say (O Muhammad): “The truth (the Qur’an) has come, and neither falsehood can create anything nor resurrect (anything).”
Say thou: the truth is come, and falsehood shall neither originate nor be restored."
Say: "The truth has come, and falsehood had neither precedence nor will reappear."
Say, “The Truth has become evident! Falsity can neither create something new nor restore the old!”
Say: ´The Truth has come. Falsehood cannot originate or regenerate.´
Say, ‘The truth has come, and falsehood neither originates [anything] not does it restore [anything].’
Say: "The truth has come (and manifested itself); and falsehood cannot originate (anything even if its followers try to keep it going), nor can it restore anything (of that which it has lost)."
Say, `The perfect truth has come (in Makkah) and (as a prophecy keep it in mind that) falsehood (and idol-worship has gone) never to sprout (again from this soil) and never to return (to it)
Say. 'Truth has come; falsehood originates not, nor brings again.
Say: “The truth has come and the falsehood does not begin (any creation) and it does not return (anything).”
Say: “The truth has come. The falsehood cannot neither initiate an attack or prevail.”
Say, “The truth has arrived, and falsehood neither creates anything new nor restores anything.
Saysg, “The truth has come, while falsehood can neither originate nor restore.”
Say, 'The truth has come, and falsehood shall vanish and shall not come back.
Proclaim, “The truth has come, and falsehood dare not commence nor return.”
Say, “The truth has come and the falsehood has no start and has no returning.”
Say, truth is come, and falsehood is vanished, and shall not return any more
Say, "The truth has come, and the falsehood shall vanish and shall not return (or falsehood neither creates nor restores)."
Say: 'Truth has come. Falsehood has vanished and shall return no more.
SAY: Truth is come, and falsehood shall vanish and return no more
Say: “Al-Haqq has arrived, and Al-Batil (‘The falsehood’. This refers to all false gods, deities and authorities) does not initiate and does not repeat (or resurrect any creation) .
Say: The Truth drew near and falsehood neither causes to begin nor causes to return.
Say, “Truth has arrived, and deceit neither creates nor restores.”
Say: "The truth has arrived and falsehood neither originates nor restores anything."
Say: "The Truth has come and falsehood can neither originate nor recreate anything."
Say: The Truth has come, and falsehood neither originates, nor reproduces
Say, “The truth has come and nothing is originated or reproduced by falsehood.”
Say, "The Truth has come, and falsehood neither originates creation, nor reproduces it."
Say: ‘The truth has come, and falsehood can neither originate (anything), nor can it regenerate.
Say: "The truth has come; while falsehood can neither initiate anything, nor resurrect."
Say: "The truth has come; while falsehood can neither initiate anything, nor resurrect.
Say: "The truth has come; while falsehood can neither initiate anything, nor resurrect."
Say: "The truth came, and the falsehood does not start/initiate , and nor return/repeat."
Say: “The truth has now come [to light, and falsehood is bound to wither away]: for, falsehood cannot bring forth anything new, nor can it bring back [what has passed away].”
Say, "The Truth has come; and in no way (can) untruth start (anything) and in no way (can) it bring back (anything)."
Say: The Truth hath come, and falsehood showeth not its face and will not return
Say, "The truth has come. Falsehood has vanished and it will not come back again"
Say, .Truth has come, and falsehood (has vanished, and it) has no power to produce or reproduce (anything)
Say: "The truth has come. Falsehood neither creates, nor recreates.
Say, "The truth has arrived. So the falsehood has absolutely nothing to declare or display."
Say: "The (Full Knowledge of)Truth has been revealed. Thus, falsehood has utterly vanished and will never return.
Say to them: "The truth has finally arrived and now what can falsehood do hut vanish and what can it bring back but its own self-destruction!"
Say: “The truth has come, falsehood has vanished and will not return.”
Say, “The truth has come, and falsehood will vanish, never to return.”
Say: the truth has come and falsehood does not bring about or confirm anything.
Say: ‘Truth has come. Falsehood has vanished and shall return no more.‘³
Say, "The truth has come; while falsehood can neither initiate anything, nor repeat it."
Say, "The Truth has come, and falsehood can neither originate anything nor regenerate it."
Say, "The Truth has come, and falsehood can neither originate anything nor regenerate it."
Say, “The Right has come; and the invalid neither starts, nor repeats.”
Say: The Truth has come, and falsehood neither brings forth anything nor does it reproduce (it) .
Say: 'The truth has now come. Falsehood neither creates anything new, nor restores anything.'
Say, "The Truth has now come to light and falsehood will hide its face, nor shall (the Days of Ignorance) come back."
Say: The truth has come, and the falsehood shall vanish and shall not come back
Say, `The truth has come and falsehood could neither originate anything, nor reproduce it
Say, “Truth has come, and falsehood originates naught, nor restores.
Say: "The Truth (Al-Haqq) has come (now), and lies neither create anything new, nor bring back anything (hidden)."
Say, “The truth has come, while falsehood can neither originate nor repeat.”
Say, 'The Truth has come; while falsehood can neither originate, nor regenerate.'
Say, “Truth has come. And falsehood neither creates nor restore.
Say, "The truth has come, and falsehood can neither begin [anything] nor repeat [it]."
Say, 'The truth has come, and the falsehood originates not nor repeats.'
Say: "The Truth has arrived, and Falsehood neither creates anything new, nor restores anything."
Say: "The Truth has arrived, and Falsehood neither creates anything new, nor restores anything."
قُلۡ إِن ضَلَلۡتُ فَإِنَّمَاۤ أَضِلُّ عَلَىٰ نَفۡسِیۖ وَإِنِ ٱهۡتَدَیۡتُ فَبِمَا یُوحِیۤ إِلَیَّ رَبِّیۤۚ إِنَّهُۥ سَمِیعࣱ قَرِیبࣱ ٥٠
Say, ‘If I go astray, that is my loss, and if I am rightly guided, it is through what my Lord has revealed to me. He is all hearing, and ever near.’
Say: “(Even) if I go astray, surely, I shall stray only to myself. But if I remain guided, it is for what my Lord has revealed to me. Truly, Allah is All-Hearer, Ever Near (to all).”
Say thou: if ever I go astray, I shall stray only against myself, and if I remain guided it is because of that which my Lord hath revealed Unto me. Verily He is Hearing, Nigh
Say: "If I am in error it is to my own loss; if I am on guidance that is so because of what my Lord reveals to me. He is all-hearing and all-too-near."
Say, “If I deviate (from the right belief) this deviance will be from my consciousness (the misleading of my mind)! But if I attain the reality this will be with what my Rabb reveals to me... Indeed, He is the Sami, the Qarib.”
Say: ´If I am misguided, it is only to my detriment. But if I am guided, it is by what my Lord reveals to me. He is All-Hearing, Close-at-hand.´
Say, ‘If I go astray, my going astray is only to my own harm, and if I am rightly guided that is because of what my Lord has revealed to me. Indeed He is all-hearing, nearmost.’
Say: "Were I to go astray, it would be to my own harm (and due to my own self). And if I am rightly guided, it is by virtue of what my Lord is revealing to me. Surely He is All-Hearing, All-Near."
Say, `If I am lost, it is I who suffer the loss (for my own faults), but if I am rightly guided, it is entirely due to (the truth) that my Lord has revealed to me. Verily, He is All-Hearing, Ever Nigh
Say: 'If I go astray, I go astray only to my own loss; if I am guided, it is by what my Lord reveals to me. He is All-hearing, Ever-nigh.
Say: “If I go wrong, then I go wrong only against myself, and if I am guided then it is because of what my Lord reveals to me. Indeed, He hears all and is near.”
Say: “If [as you say] I am on the wrong path, none but me have to pay for it. However, if I am on the right path, it is in account of my Lord’s favor who has revealed the truth to me [and not because that I have discovered the right path.] God hears everything and is Near [to answer the supplications.]”
Say, “If I am astray I only stray to the loss of my own soul, but if I receive guidance, it is because of the inspiration of my Lord to me. It is He Who hears all things, and is near.
Saysg, “If I go astray, I go astray only to my own loss; but if I am guided, it is by what my Lord reveals to me; He is indeed All-Hearing, Near.”
Say, 'If I err I only err against myself; and if I am guided it is all what my Lord inspires me; verily, He is the hearing, the nigh!
Proclaim, “If I stray, I stray only for my own harm; and if I attain guidance, it is because of what my Lord has sent down to me; indeed He is All Hearing, Close.”
Say, “If I am misguided, then my misguidance is only against my own soul but if I am guided it is because of what my Lord has revealed unto me. Truly He is All-hearing, All-near.”
Say, if I err, verily I shall err only against my own soul; But if I be rightly directed, it will be by that which my Lord revealeth unto me; for he is ready to hear, and nigh unto those who call upon him
Say, " If I err, I err only against my own soul, and if I follow a right direction, it is because of what my Lord reveals to me; surely He is Hearing, Nigh
Say: 'If I go astray, then I go astray only against myself; if I am guided it is because of that which my Lord has revealed to me. He is the Hearer, and theNear.
SAY: If I err, verily to my own cost only shall I err: but if I have guidance, it will be of my Lord's revealing, for He is the Hearer, the near at hand
Say: “If I strayed away (from the Path), then definitely what (is a fact is that) I go astray at the cost of my ownself. And if I found guidance then it is because of what my Nourisher-Sustainer inspires unto me. Truly, He is All-Hearer, Nigh .
Say: If I went astray, truly, I will only go astray with loss for myself. And if I was truly guided, it is because of what my Lord reveals to me. Truly, He is Hearing, Ever Near.
Say, “If I go astray, I only stray to my own loss. If I receive guidance, it is because of the inspiration of my Lord to me. It is He who hears all things and is near.”
Say: "If I am in error, the loss is surely mine and if I am right, it is because of what my Lord has revealed to me. Surely He hears all and is very close."
Say: "If I go astray then the hurt of straying will come only upon me. But if I am rightly-guided, that is only because of the revelation that my Lord makes to me. He is All-Hearing, Ever Nigh."
Say: If I err, I err only to my own loss; and if I go aright, it is because of what my Lord reveals to me. Surely He is Hearing, Nigh
Say, “ If I err, I err only against my own soul and if I am guided then it is because of that which my Fosterer has communicated to me, He is certainly Hearing, Near.”
Say, "If I err, I err only to my own detriment. And if I am right, it is because of what my Lord reveals to me. He does indeed listen, and He is indeed close."
Say: ‘If I were to lose the straight path, the sin (or harm) of losing the straight path would afflict only my soul, and if I am rightly guided, it is so because my Lord sends His Revelation to me. Surely, He is All-Hearing, Ever-Near.
Say: "If I stray, then I stray to my own loss. And if I am guided, then it is because of what my Lord inspired to me. He is Hearer, Near."
Say: "If I stray, then I stray to my own loss. And if I am guided, then it is because of what my Lord inspired to me. He is Hearer, Near.
Say: "If I stray, then I stray to my own loss. And if I am guided, then it is because of what my Lord inspired to me. He is Hearer, Near."
Say: "That if I became misguided so but I misguide on (to) my self, and if I was guided, so (it is) with what my Lord inspires/transmits to me, that He truly is hearing/listening, near/close."
Say: “Were I to go astray, I would but go astray [due to my own self, and] to the hurt of myself; but if I am on the right path, it is but by virtue of what my Sustainer reveals unto me: for, verily, He is all-hearing, ever-near!”
Say, "In case I err, surely I will err away only against my (own) self; and in case I am guided, then it is by what my Lord reveals to me. Surely He is Ever-Hearing, Ever-Near."
Say: If I err, I err only to my own loss, and if I am rightly guided it is because of that which my Lord hath revealed unto me. Lo! He is Hearer, Nigh
Say, "If I go astray it will only be against my own soul, but if I receive guidance, it will be through my Lord's revelations." He is All-hearing and Omnipresent
Say, .If I go astray, I shall go astray only to my own detriment. And if I follow the right path, it is because of what my Lord reveals to me. Surely He is All-Hearer, Ever-Near
Say: “If I go astray, I will go astray only towards my own loss, and if I attain spiritual insight, it will be because of what my Lord has inspired in me.”
Say, "If I err, I alone would bear its consequences. But if I am on the right path, it is because my Lord sends me the revelation. Indeed, He hears all, and He is really close at hand."
Say: “If I deviate (from the path of truth), the sin of my deviation shall be held against me. And if I am on the right path, it is because of that which my Lord has revealed to me (of the Qur’ān). Most surely He is All-hearing, Ever-Nigh.”
Say to them: "If I should deviate from sense as to tread the wrong path leading into error, then I will have hurt my own soul. And if I should follow the path of righteousness leading into the truth, it is only because Providence is my guide. He inspires me with the spirit of truth guiding into all truth; He is Sami'un (His audition is unlimited) and Qaribun. His Omnipresence puts Him in the proximity of all His created beings
Say: “If I went off course, then I am only leading myself astray; however, if I am guided, then it is due to what my Lord has revealed. He is a Hearer, near at hand.”
Say, “If I am astray, the loss is only mine. And if I am guided, it is ˹only˺ because of what my Lord reveals to me. He is indeed All-Hearing, Ever Near.”
Say: if I go astray, then I go astray at my own loss, and if I am guided, then due to what my Lord has revealed to me, for He listens and is near.
Say: ‘If I am in error, the loss is surely mine; but if I am in the right, it is thanks to that which my Lord has revealed to me. He hears all and is near at hand.‘
Say, "If I go astray, I go astray because of my own shortcomings. And if I am guided, it is because of my Lord's inspiration. He is Hearer, Near."
Say, "If I should be misguided, it is only to my own detriment, but if I am guided, it is through what my Lord reveals to me. He is the All-Hearing, the Near."
Say, "If I should be misguided, it is only to my detriment, but if I am guided, it is through what my Lord reveals to me. He is the All-Hearing, the Near."
Say, “If I astray, so I only astray against myself; and if I am guided, so it is by what my Lord reveals to me. Surely, He is Hearer, near."
Say: If I astray, I astray only against my own self, and if I am guided aright, it is of what my Lord has revealed unto me. Verily He is All-Hearing, the (Most) Nigh .
Say: 'Were I to go astray, I would but go astray to the loss of myself. But if I am on the right path, it is through what my Lord reveals to me. He is All-Hearing, ever-near.'
Say, "When I was searching for the Truth, I was searching for the Truth for myself. And now I am rightly guided because of that which my Lord has revealed unto me (93:7). He is the Hearer, Ever-Near."
Say: If I err, I err only against my own soul, and if I follow a right direction, it is because of what my Lord reveals to me; surely He is Hearing, Nigh
Say, If I err, I err only against myself; and if I am rightly guided, it is because of what my Lord revealed to me. Verily, HE is All-Hearing, Nigh.
Say, “If I have gone astray, I have only gone astray to my own loss. And if I am rightly guided, it is through that which my Lord reveals unto me. Truly He is Hearing, Near.
Say: "If I am lost (from the Straight Way), my loss will only harm my own soul: But if I receive guidance, it is because of the inspiration from my Lord to me: Verily, He is All Hearing (Sami’), the Nearest (Khareeb to all)."
Say, “If I have strayed, I stray only to my detriment. If I’m guided, it’s by what my Lord reveals to me. He is Hearer and Near.”
Say, 'If I err, I err only to my own loss; but if I am guided, it is by what my Lord inspires me. He is Hearing and Near.'
Say, "If l have erred, I just err on 1ny own account; but if I an1guided, it is by the inspiration of my Lord to me; for God is always listening, always near."
Say, "If I should err, I would only err against myself. But if I am guided, it is by what my Lord reveals to me. Indeed, He is Hearing and near."
Say, 'If I have gone astray, then I only go astray against myself; and if I am guided, then by what my Lord inspires to me; indeed, He is hearing, near.'
Say: "If I am astray, I only stray to the loss of my own soul: but if I receive guidance, it is because of the inspiration of my Lord to me: it is He Who hears all things, and is (ever) near."
Say: "If I am astray, I only stray to the loss of my own soul: but if I receive guidance, it is because of the inspiration of my Lord to me: it is He Who hears all things, and is (ever) near."
وَلَوۡ تَرَىٰۤ إِذۡ فَزِعُوا۟ فَلَا فَوۡتَ وَأُخِذُوا۟ مِن مَّكَانࣲ قَرِیبࣲ ٥١
[Prophet], if you could only see their terror! There will be no escape when they are seized from a nearby place
And if you could only see when they (disbelievers on the Day of Judgment) will be terrified with no escape, and they will be seized from a nearby place.
And couldst thou see the time when they shall be terrified! Then there shall be no escaping, and they shall be laid hold of from a place quite nigh
If you could see when they are gripped by terror without any escape, and are seized from close at han
You should see them when they are in fear and terror! They have nowhere to run; they are seized from close by!
If you could only see when they are terrified, and there is no way out, and they are seized from a nearby place.
Were you to see when they are stricken with terror, [and left] without an escape, and are seized from a close quarter
If you could but see when they quake with dread (of death), with no escape, and are seized from a position very near
And (you will be simply astonished) if you could only see when these (disbelievers) will be in the grip of fear; but then there will be no escape and they will be seized (with punishment) at a place nearby (- at Badr)
Ah, if thou couldst see when they are terrified, and there is no escape, and they are seized from a place near at hand
And if you could see when they are scared but there is no escape and they are taken from a nearby place,
I wish you could see these people when they face their horrible destiny. They will not be able to escape as they will be seized immediately
If only you could see when they will shake with fear, but then there will be no escape for them, and they will be seized from a position near
And if yousg could only see when they were terrified and there was no escape, and they were seized from a nearby place.
And couldst thou see when they are scared, and there shall be no escape, and they shall be taken from a place that is nigh
And if only you see, when they will be forced into a terror from which they will be unable to escape, and are seized from a place nearby. (Wherever they go, they are never far)
If only you could see when they will be stricken with terror but there will be no escape and they will be seized from a place so near.
If thou couldst see, when the unbelievers shall tremble, and shall find no refuge, and shall be taken from a near place
Could you but see when they are terrified with no escape and are seized upon from near at hand
If you could only see when they (the unbelievers) are seized with terror, and there is no escape. They shall be seized from a nearby place
Couldst thou see how they shall tremble and find no escape, and be taken forth from the place that is so near
And if you (could) watch when they got terrified, so (there is) no escape (available), and they were caught from a nearby place
And if thou wouldst see when they would be terrified, when there is no escape and they would be taken from a near place,
If you could only see when they will quake with terror! But then there will be no escape, and they will be seized from a near position.
If you could only see the disbelievers on the Day of Judgement when they will be in a state of confusion! On that Day there will be no escape; and they will be seized from a nearby place
If you could only see when the unbelievers will go about in a state of terror. They will have no escape and will be seized from a place near at hand
And couldst thou see when they become terrified, but (then) there will be no escape and they will be seized from a near place
And if you could only see when they are horrified, then there will be no escape, and they will be caught from a near place.
And if you could see them get terrified! But then there would be no escape; and they would be easily caught
And if you visualize (their plight), when they will be most upset, they will not then be able to escape, and will be seized from a nearby place
And if you could but see, when they will be terrified with no escape, and they will be taken from a place that is near
And if you could but see, when they will be terrified with no escape, and they will be taken from a place that is near
And if you could but see, when they will be terrified with no escape, and they will be taken from a place that is near.
And if you see/understand when/if they were frightened/panic stricken , so (there is) no passing/missing (escape) , and they were taken/punished from a near/close place/position
IF THOU couldst but see [how the deniers of the truth will fare on Resurrection Day,] when they will shrink in terror, with nowhere to escape - since they will have been seized from so close nearb
And if you could see (them) as they get alarmed; so there is no eluding, (i.e., there is no escaping) and they are taken (away) from a place near (at hand)
Couldst thou but see when they are terrified with no escape, and are seized from near at hand
Would that you could see how the unbelievers will be terrified by death from which they cannot escape. They will be seized from a nearby plac
And if you could only see when they will be terrified! Then there will be no escape, and they will be seized from a place near at hand
If you could only see them when they are terrified with no escape, and seized from a near place.
Alas, if you could only see! Stricken with panic, they will find no escape. They would be nabbed from a nearby place
If you could only see (the impious) when they are stricken with terror (on the Resurrection Day), there will be no escape for them, and they will be seized from a nearby place.
And if you Muhammad could envisage the scene which shall excite their terror Hereafter, no escape can they make and they shall be seized in the proximity of Hell
If only you could see the disbelievers in a state of terror. There will be no escape when they are snatched from nearby.
If only you could see when they will be horrified with no escape ˹on Judgment Day˺! And they will be seized from a nearby place.
And if you saw when they are terror-stricken without escape and taken from nearby.
If you could only see the unbelievers when they are seized with terror! There shall be no escape; they shall be taken from their graves.⁴
If you could only see them when the great terror strikes them; they cannot escape then, and they will be taken away forcibly.
If only you could see when they are terrified, but there will be no escape, and they are seized from a place nearby.
If only you could see when they are terrified, but there will be no escape, and they are seized from a place nearby.
And if you could see when they were dismayed, so no escape, and they were taken from a nearby place.
And could you see when they shall become terrified, but (then) there shall be no escape and they shall be seized upon a near place (you will surprise),
if you could but see when they are seized by terror, with nowhere to escape; for they will have been seized from a place nearby.
If you could but see, when they will be terrified with no escape and seized at a place nearby
And could you see when they shall become terrified, but (then) there shall be no escape and they shall be seized upon from a near plac
Couldst thou but see when they will be smitten with fear? Then there will be no escape, and they will be seized from a place nearby
Couldst thou but see when they are terrified and there is no escape, and they are seized from a place near at hand
If you can only see when they will tremble with fear; But at that time there will be no escape and they will be grabbed from a place very near
If only you could see, when they will be frightened, with no escape, and they are seized from a place nearby.
If you could only see when they are terrified, and there is no escape, and they are seized from a nearby place.
If you could only see when they are smitten with fear and there is no escape, and they are seized from a place nearby!
And if you could see when they are terrified but there is no escape, and they will be seized from a place nearby
And if you see when they are terrified, and there is no escaping, and they are taken from a near place.
If thou couldst but see when they will quake with terror; but then there will be no escape (for them), and they will be seized from a position (quite) near
If thou couldst but see when they will quake with terror; but then there will be no escape (for them), and they will be seized from a position (quite) near
وَقَالُوۤا۟ ءَامَنَّا بِهِۦ وَأَنَّىٰ لَهُمُ ٱلتَّنَاوُشُ مِن مَّكَانِۭ بَعِیدࣲ ٥٢
they will say, ‘Now we believe in it,’ but how can they reach it from such a distant place
And they will say (in the Hereafter): “We do believe now in it;” but how could they receive faith from a place so far off?
And then they will say: we believe therein. But whence can there be the attainment of faith from a place so afar
They will say: "We believe in it." How could they reach it from a place of no return
They said, “We have believed in Him (as the One in our essence)”... (But if that were really the case), how could they have fallen so far!
They will say, ´We have iman in it,´ but how can they reach out for it from a distant place -
They will say, ‘We believe in it [now].’ But how can they reach it from a far-off place
They say: "We have believed in it (the Qur’an)!" But how can they hope to attain to faith and salvation from a position so far away
Then they will say, `We (now) believe in this (- Qur'an). But how can the attainment (of faith) be possible from a position (of disbelief) so far off
and they say, 'We believe in it'; but how can they reach from a place far away
and they say: “We believe in it.” But how can they attain it from a faraway place?
They will say: “We believe in God’s revelations.” But [they should have believed when they lived on earth.] it will be far too late
And they will say, “We believe in the truth, “But how could they receive faith from a position so far off
And they said, “We have believed in it.” But how can they attain it from such a distant place
And they say, 'We believe in it.' But how can they partake of it from a distant place
And they will say, “We accept faith in it”; and how can they attain it from so far away? (After they have crossed the limit of life allotted to them.
And they say, “We believe in it but how can they reach it from a place so far.”
and shall say, we believe in him! But how shall they receive the faith from a distant place
And they shall say, "We believe in it (now)." But how can they reach faith from a position so far away from it
and say: 'We believe in it. ' But how can they reach from a place that is distant
And shall say, "We believe in Him!" But how, in their present distance, shall they receive the faith
And they said (at the stage of final accountability in the Hereafter): “We have (now) Believed in it (i.e., in Al-Kitab)." And how (could there be) for them a redemption from such a remote stage
they would say: We believed in it! But how could they reach it from a place so far away?
They will say, “Now we believe in it,” but how could they receive [truth] from a place distant [from the Prophet’s ministry]?
Then they will say: "We believe in it (the Truth brought by the Prophet": but how could they attain the Faith from such a far distant place
They will then say: "We believe in it"; but whence can they attain it from so far-off a place
And they will say: We believe in it. And how can they attain (to faith) from a distant place
And they will say, “We believe in it.” But how can they seek (to believe) from such a distant place,
And they would say, "We do believe in it." And how could they attain salvation from a place out of bounds from the place (earth) where they could attain to it
And they will say: ‘We have believed in it.’ But how can they now attain to (faith) from (such) a far-off place
And they will Say: "We believe in it," but it will be far too late
And they will say: "We believe in it!" But it will be far too late
And they will say: "We believe in it!" But it will be far too late.
And they said: "We believed with (in) it." And from where/how to them (is) the skirmish/clash ? From a far/distant place/position
and will cry, “We do [now] believe in it!” But how can they [hope to] attain [to salvation] from so far away
And they say, "We (now) believe in it." And however can they succeed in the effort to achieve (belief) from a place far (away)
And say: We (now) believe therein. But how can they reach (faith) from afar off
and then they will say, "We have faith in the Quran." How can they have any faith when they are far away from this world
And they will say, .We believe in Him. And how can they grasp at it (the faith) from a place (so) far off
(Seeing the torment), they will then say: "We do believe now in it," but how could they obtain faith from a distant place (i.e. to return to the ‘worldly life’ again).
They will say, "We do believe it (now)!" How can they bring back (the chance for) salvation. The matter has gone too far out of hand
And they will then say: "We do now adhere to Faith. But how can they possibly adhere to Faith from a place so far-off .
And now they say: "We believe", but how can they attain faith Hereafter which is so far away from Here below where they had the opportunity to attain it but they did not
They will say, “We believe!” How can they possibly receive faith now,
They will ˹then˺ cry, “We do ˹now˺ believe in it ˹all˺.” But how could they ˹possibly˺ attain faith from a place so far-off ˹from the world˺,
And they say: we believe in it, and to where will they return from afar?
They will say: ‘We believe in Him.‘ But how will they attain the Faith when they are far away,
They will then say, "We now believe in it," but it will be far too late.
They will [then] say, "We do believe in it!" But how can they reach it from such a distant place?
They will [then] say, "We do believe in it!" But how can they reach it from such a distant place?
And they said, “We have believed in it.” And how will it be for them, the skirmish from a far place?
And they shall say: We believe in it , and how shall the attaining (of faith) be possible to them from a distance place?
They will say: 'We do believe in it,' but how could they attain it from so far away,
And will cry, "We now attain faith."
And they shall say: We believe in it. And how shall the attaining (of faith) be possible to them from a distant place
And they will say, `We now believe therein.' But how can they attain faith from a position so far off
And they will say, “We believe in it.” But how can they attain from a place far off
And they will say: "We believe (now) in the (Truth);" But how can they receive (Faith) from a place (so) far away—
They will say, “We have believed in it.” But how can they attain it from a faraway place?
And they say, 'We have believed in it.' But how can they attain it from a distant place
They will say, “We certainly believe in God!†But how could they be receptive from a state so remote,
And they will [then] say, "We believe in it!" But how for them will be the taking [of faith] from a place far away
And they will say, 'We have believed in it.' And how can they have the reach from a far place?
And they will say, "We do believe (now) in the (Truth)"; but how could they receive (Faith) from a position (so far off,
And they will say, "We do believe (now) in the (Truth)"; but how could they receive (Faith) from a position (so far off,
وَقَدۡ كَفَرُوا۟ بِهِۦ مِن قَبۡلُۖ وَیَقۡذِفُونَ بِٱلۡغَیۡبِ مِن مَّكَانِۭ بَعِیدࣲ ٥٣
they denied it all in the past, and threw conjecture from a faroff place
Indeed they did disbelieve in it before (in the world), and they used to guess about the unseen (the Hereafter) from a far place.
Whereas they disbelieved therein afore, and conjectured about the unseen from a place so afar
They had surely denied it before and aimed without seeing from so far away
They had denied the reality before, indulging in conjectures about their unknown, far from the reality.
when beforehand they had rejected it, shooting forth about the Unseen from a distant place?
when they have already disbelieved it earlier? They shoot at the invisible from a far-off place
(Seeing that) they certainly disbelieved in it before. They have been aiming at the Unseen (the Hereafter) from far away (with words all untrue and without any basis in true knowledge)
While they had indeed disbelieved in it before this, and they were shooting at the unknown (and making far fetched and useless conjectures about the failure of the Prophet and their own triumph) from a place far off
seeing they disbelieved in it before, guessing at the Unseen from a place far away
And indeed, they disbelieved in it in the past, and accused (and cast doubt about) the unseen from a faraway place.
They chose to reject our revelation without any objective consideration [and mocked at My Prophets for no good reason.]
Seeing that before they did not entirely believe, and that they continually cast slanders on the unknown from a position far off
when they had denied it before? And they throw about conjectures regarding the hidden realm from such a distant place.
They misbelieved before, and conjectured about the unseen from a distant place
For they had disbelieved in it before; and they hurl allegations without seeing, from far away
They indeed disbelieved in it before and they used to throw in the unseen from a place so far.
Since they had before denied him, and reviled the mysteries of faith, from a distant place
(Seeing) they disbelieved in it before. And they aim at the unseen from afar off (with far out conjectures
since they disbelieved in it before, guessing at the Unseen from a distant place
When they had before denied it, and aimed their shafts at the mysteries from afar
And indeed, they did disbelieve in this (Al-Kitab) before (i.e., in their worldly life). And they (while in their worldly life) conjecture about the unseen (world of Resurrection, Accountability, Hell and Paradise etc.) from a remote place (i.e., while they are on the planet earth)
And, surely, they were ungrateful for it before. And they hurl at the unseen from a far place.
[How could they believe then,] seeing that they rejected faith from (that time) and that they cast slander about the unseen from a place distant [from the eternal life]?
They had disbelieved in it before - and they had sneered at the unseen when they were far away during their life on earth
They disbelieved in it before and indulged in conjectures from far away
And they indeed disbelieved in it before, and they utter conjectures with regard to the unseen from a distant place
when they did not believe init earlier? And they strike (guesses) regarding the unseen, from a distance place,
And they did disbelieve in it before. And they threw stones at the unseen from a place too distant
In fact, they had disbelieved before this. And they have been throwing arrows of falsehood and doubt without seeing from a distant place
And they had rejected it in the past; and they conjectured about the unseen from a place far off
And they had rejected it in the past; and they made allegations regarding the unseen, from a place far off
And they had rejected it in the past; and they made allegations regarding the unseen, from a place far off.
And they had disbelieved with (in) Him from before, and they throw/hurl with the unseen/hidden from a far/distant place/position
seeing that aforetime they had been bent on denying the truth, and had been wont to cast scorn, from far away, on something that was beyond the reach of human perception
And they already disbelieved in it earlier, and they hurl (their guesses) at the Unseen from a place far (away)
When they disbelieved in it of yore. They aim at the unseen from afar off
They had rejected it in their worldly life and expressed disbelief at the unseen (Day of Judgment), considering it less than a remote possibility
while they had rejected it before, and used to make conjectures from a remote place
Indeed, they disbelieved in it before (in the ‘worldly life’), and they used to speculate about the unseen from a distant place.
Earlier on, (when they were alive) they had rejected it. They used to suppose and surmise about the unseen. (They relied on human perceptions); they were so far away
When they had already rejected it before? And they throw guesses at the Unseen from a far-off place.
They denied it before and they assailed what is unknown or unseen and what is essentially spiritual with slander while they were far distant in the world of life below
when previously they had denied it? They are stabbing in the dark from far away,
while they had already rejected it before, guessing blindly from a place ˹equally˺ far-away ˹from the Hereafter˺?
And they rejected it before and made predictions about the unseen from afar.
since they at first denied it, and sneered at the unseen when they were far away
They have rejected it in the past; they have decided instead to uphold conjecture and guesswork.
They had already denied the truth and were prone to guessing from afar about things beyond their perception.
They had already denied the truth and were prone to guessing from afar about things beyond their perception.
And they have already disbelieved with it before, and they throw by the unseen from a far place.
And indeed they did disbelieve in it before, and aim their conjectures about the unseen from a distant place.
seeing that they had at first denied it all. They used to cast scorn from far away on what is imperceptible.
They adamantly rejected the Truth before and they kept shooting the arrows of conjecture from faraway
And they disbelieved in it before, and they utter conjectures with regard to the unseen from a distant place
They had disbelieved in it before, while they indulged in conjectures with regard to the unseen from a far off-place
when they had disbelieved in it beforehand, while impugning the unseen from a place far off
Knowing that they rejected Faith before, and that they told lies about the Unseen from a place far off
They had disbelieved in it before. And they throw at the unseen from a faraway place.
They have rejected it in the past, and made allegations from a far-off place
having repudiated God before, hurling insults on the unseen from a state far away?
And they had already disbelieved in it before and would assault the unseen from a place far away
And certainly they disbelieved in it before, and they utter conjectures about the unseen from a far place.
Seeing that they did reject Faith (entirely) before, and that they (continually) cast (slanders) on the unseen from a position far off
Seeing that they did reject Faith (entirely) before, and that they (continually) cast (slanders) on the unseen from a position far off
وَحِیلَ بَیۡنَهُمۡ وَبَیۡنَ مَا یَشۡتَهُونَ كَمَا فُعِلَ بِأَشۡیَاعِهِم مِّن قَبۡلُۚ إِنَّهُمۡ كَانُوا۟ فِی شَكࣲّ مُّرِیبِۭ ٥٤
when a barrier has been placed between them and what they desire, just as was done with their kind before? They were deep in doubt and suspicion
And a barrier will be placed between them and what they desired (turning to Allah in repentance), as was done before with the people of their kind. Surely, they were in grave doubt.
And they will be shut off from that which they will eagerly desire, as shall be done with the likes of them of yore. Verily they have been in doubt perplexing
A barrier shall be raised between them and what they desired, as was done with their partisans before. They too were filled with disquieting doubt
A barrier is put between them and their desires, as done in the past to their like! Indeed, they are in a discomforting doubt.
A barrier will be set up between them and the thing that they desire, just as was done with their kind before. They too were in a state of crippling doubt.
A barrier will be set up between them and what they long for, just as was done formerly with their counterparts. Indeed they used to be in grave doubt
And a barrier has been placed between them and what they had appetite for (while in the world), as was done with the likes of them before. Surely they were (lost) in hopeless doubt
A barrier has been placed between them and their longings (and they will fail to see the realisation of their hearts desire, the failure of the Prophet in his mission), as was done with the people similar to them before (this). They (too) suffered from disquieting doubts
And a barrier is set between them and that they desire, as was done with the likes of them aforetime; they were in doubt disquieting
And a barrier will be put between them and what they desire (to make their desire impossible), as was done with their kind in the past. Indeed, they were in a disturbing doubt.
That is why their confession will not be accepted. They will have the same fate of the previous disbelievers who entertained too many doubts
And between them and their desires, is placed a barrier, as was done in the past with those like them, for they too were indeed in suspicious doubt
And a barrier was placed between them and what they desire, as was done formerly with their likes. Indeed, they were in disturbing doubt.
And there shall be a barrier between them and that which they lust after; as we did with their fellow sectaries before; verily, they were in hesitating doubt
And a barrier is set between them and what they desire *, as was done for their earlier groups; indeed they are in a doubt that deceives. (To accept faith or return to earth
And a boundary was setup between them and all that they desired in the manner it was done to those of their kind before. Truly they were in doubtful incredulity.
And a bar shall be placed between them and that which they shall desire; as it hath been done with those who behaved like them heretofore: Because they have been in a doubt which hath caused scandal
And a barrier shall be placed between them and that which they desire, as was done with the likes of them before: surely they are in hopeless (disquieting, distressing) doubt
And a barrier is set between them and that which they desire, as it was done before with their like; they were in suspicious doubt.
And a gulf shall be between them and that which they shall desire - As was done unto their likes of old, who were lost in the questionings of doubt
And (a barrier) got set between them and that which they desire, as was done with the sects (cults) similar to them in the past. Verily, they have remained in grave doubt (regarding the Book of Allah)
And a barrier was set up between them and between that for which they lust just as was accomplished with partisans before. Truly, they had been uncertain, in grave doubt.
A barrier will be placed between them and what they desire. This was also done in the past with others like them. Indeed, they were in suspicious doubt.
A barrier will be placed between them and what they desired to have as was done with the similar people before them; for they were indeed involved in a misleading suspicion
A barrier will be placed between them and what they desire, as was done with the likes of them before. Surely they were in a disquieting doubt
And a barrier is placed between them and that which they desire, as was done with their partisans before. Surely they are in a disquieting doubt
And a barrier will be placed between them and that which they desire, as was done with the parties (like) them earlier, they certainly used to be in doubt causing restlessness.
And a barrier would be placed between them and that which they desire, as was done with those of their kind before. The sceptics would indeed be ever in doubt
And a barrier was placed between them and their desires, as was done before with the people of their kind. Surely, they were suffering from a deceiving doubt
And they will be separated from what they had desired, as was done for their counterparts before. They have been in grave doubt
And a barrier will be set between them and what they had desired, as was done for their counterparts before. They have been in grave doubt
And a separation was made between them and what they had desired, as was done to their counterparts before. They have been in grave doubt.
And intervened between them and between what they lust/desire as was made/done with their groups/supporters from before, that they truly were in doubtful/ suspicious doubt/suspicion
And so, a barrier will be set between them and all that they had [ever] desired, as will be done to such of their kind as lived before their time: for, behold, they [too] were lost in doubt amounting to suspicion
And a barrier was interposed between them and what they desire (i.e., repentance) as was performed to sects similar to them earlier; surely they were in doubt, causing suspicion
And a gulf is set between them and that which they desire, as was done for people of their kind of old. Lo! they were in hopeless doubt
A gulf will exist between them and their desires on the Day of Judgment like the similar people who lived before. They, too, had lived in doubt and uncertainty (about the life hereafter)
And a barrier will be placed between them and that which they desire, as it will be done with the people of their kind who were before (them). They have been in a perplexing doubt
Consequently, a barrier will be set between them and that which they desire, as was done with their adherents before. Definitely, they were in an ambiguous skepticism.
They shall be barred from (receiving) what they like and eagerly desire _ exactly as their kind before them. They lived their lives lost in doubt and disbelief
And a barrier will be set between them and what they desire, just as was done with their adherents aforetime. Verily, they were all in disquieting doubt.
And now between right and wrong resides justice intervening between them and their wish of attaining faith now in order to escape the torment of the fire facing them but they cannot. This is exactly what had befallen their likes who were suspicious of the truth which they considered void for uncertainty
and a barrier is put up between them and their desires, as happened with their type before; because they were deeply suspicious.In the name of Allah, the Kind, the Caring
They will be sealed off from whatever they desire, as was done to their counterparts before. Indeed, they were ˹all˺ in alarming doubt.
And they are prevented from what they wanted just like it happened to their kind before, for they were in severe doubt.
They shall be barred from their desires, as were those before them; they, too, were perplexed with doubt
Consequently, they were deprived of everything they longed for. This is the same fate as their counterparts in the previous generations. They harbored too many doubts.
A barrier will be placed between them and what they desire, as was done with their kind before, for they too were in hopeless doubt.
A barrier will be placed between them and what they desire, as was done with their kind before, for they too were in hopeless doubt.
And it was impeded between them and between what they desire, as was done to their sects before. Surely, they were in suspicious doubt.
And a barrier shall be set between them and that which they desire, as was done unto the likes of them afore-time; for they have been in a disquieting doubt.
A barrier will be set between them and all that they desire, just as was done with their kind before. They were lost in perplexing doubt.
As a result, a barrier will be set between them and what they desired, as will be done for people of their kind of older times. For, behold, they too were lost in doubt, suspicion
And a barrier shall be placed between them and that which they desire, as was done with the likes of them before: surely they are in a disquieting doubt
And a barrier will be placed between them and that which they long for, as was done with the like of them before. They too were in disquieting doubt
And a barrier is set between them and that which they desire, as was done with the likes of them before. Truly they were confounded by doubt
And between them and their desires, a barrier is placed, as was done (and a barrier placed) in the past with the people of their party: Verily, they were truly in a grave doubt
A barrier was placed between them and what they desire, as was done with their likes before. They were in disquieting doubt.
A barrier will be placed between them and what they desire, as was done formerly with their counterparts. They were in disturbing doubt
There is an obstacle interposed between them and what they desire. as was done with their kind before: indeed, they were in disquieting doubt.
And prevention will be placed between them and what they desire, as was done with their kind before. Indeed, they were in disquieting denial
And a barrier will come between them and what they desire, as was done with their sects before; indeed, they were in hesitating doubt.
And between them and their desires, is placed a barrier, as was done in the past with their partisans: for they were indeed in suspicious (disquieting) doubt
And between them and their desires, is placed a barrier, as was done in the past with their partisans: for they were indeed in suspicious (disquieting) doubt