Listen to Full Surah
1
Truth of the Qur'an
یسۤ ١
Ya Si
Ya-Seen.
Ya-Sin
YA SIN
Ya Sin (O Muhammad)!
Ya Sin.
Ya Sa«n
Ya. Sin
Ya Sin - O perfect man (Muhammad)
Ya Si
Y. S. (Ya. Sin.)
Y. S
Yaa, Siin
Ya-Sîn.
Y. S
Yaa-Seen (Alphabets of Arabic language - Allah and to whomever He reveals, know their precise meanings.
Ya. Sin.
Y.S
Ya Seen
YaSeen
YA. SIN
Y. S
Y[ S .
Ya. Seen.
Ya Sin
Ya´. Sin
O man
Yaa Siin.
These are among the letters, of the Arabic language, appearing at the beginning of some Qur'aanic chapters. Significance of these letters is a mystery. Omniscient Allah has perhaps purposely kept it mysterious to remind mankind of the limitation of knowledge it is bestowed with
Ya-Sin. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.
O THOU human being
Ya-Sin (These are the names of litters of the Arabic alphabet, and only Allah knows their meaning here)
Ya Sin
I swear by Ya Si
Ya Si
Yā Sīn!
Ya seen
Yā Sīn!
Y. (Ya), S. (Seen), the Surah opens with these introductory letters from the Arabic Alphabet to draw attention to the miracle of the Quran which though written in the people’s tongue, cannot be emulated
Ya’ Seen
Yâ-Sĩn.
Ya Sin.
Yā‘ sī
Y. S. (Yaa Seen)
Ya Seen,
Ya Seen,
Ya, Seen.
Y? S?n (Y.S)
YÄ SÄ«n.
Y.S. YASIN! O Human being, to whom this Divine Writ is revealed
Ya Seen
Ya Sin
Ya. Sin
Ya Sin
Ya, Seen.
Ya, Seen
Yaa Siin
Ya, Seen
Ya.Sin.
Ya Sin
Ya Sin
وَٱلۡقُرۡءَانِ ٱلۡحَكِیمِ ٢
By the wise Quran
By the Qur’an, full of wisdom,
By the Qur'an full of wisdom
I call to witness the Qur'an, custodian of all laws, -
And the Quran full of wisdom (which he disclosed)!
By the Wise Qur´an.
By the Wise Qur’an
By the Wise Qur’an
I call to witness the perfect Qur'an full of (convincing proofs and) wisdom
By the Wise Koran
By the wise Quran,
I (God ) swear by the Qur’an that is full of Wisdom
By the Quran, full of wisdom
By the all-wise Recital.
By the wise Qur'an
By oath of the wise Qur’an
By the wise Quran.
I swear by the instructive Koran
I swear by the Quran full of wisdo
By the Wise Koran
By the wise Koran
There is testimony (and evidence) of Al-Quranul-Hakim
By the Wise Quran,
Consider the Qur’an filled with wisdom.
I swear by the Qur’an which is full of Wisdo
By the Wise Qur´an
By the Qur’an, full of wisdom
By the Quran full of wisdom,
By the Qur'aan, full of wisdom
By the Qur’an, full of wisdom
And the Quran of wisdom
And the Qur'an of wisdom
And the Qur'an of wisdom.
And the Koran , the wise/judicious
Consider this Qur’an full of wisdom
And by the Ever-Wise Qur'an
By the wise Qur'an
and the Quran, the Book of wisdom
By the Qur‘an, that is full of wisdom
By the judicious 'Qur’ān'
By the wisdom filled Qur´an
By the Judicious Qur’ān
And by the Quran, the prime source of wisdom
By the Quran, full of wisdom.
By the Quran, rich in wisdom!
By the wise Qur´an.
By the Wise Koran
And the Quran that is full of wisdom.
by the wise Qur'an
by the wise Qur’an
And by The Wise Quran.
By the Qur ?n, full of Wisdom,
By the Qur'Än, full of wisdom,
The Wise Qur'an is a witness in itself that
I swear by the Quran full of wisdo
By the Qur'an, full of wisdom
By the Wise Quran
By the Quran, full of Wisdom—
By the Wise Quran.
By the Wise Quran
By the Recital, rich in wisdom,
By the wise Qur'an
By the wise Quran.
By the Qur'an, full of Wisdom,
By the Qur'an, full of Wisdom,
إِنَّكَ لَمِنَ ٱلۡمُرۡسَلِینَ ٣
you [Muhammad] are truly one of the mes-sengers sen
truly, you (O Muhammad) are one of the Messengers,
Verily thou art of the sent ones
That you are indeed one of those sen
You are most definitely of the Rasuls.
Truly you are one of the Messengers
you are indeed one of the apostles
You are indeed one of the Messengers (commissioned to convey God’s Message)
(That) you are indeed one of the Messengers
thou art truly among the Envoy
indeed you are one of the messengers,
Most surely You are one of the Messengers
You are indeed one of the messengers
Yousg are indeed of the emissaries
verily, thou art of the apostle
You (O dear Prophet Mohammed – peace and blessings be upon him) are indeed one of the Noble Messengers
You indeed are truly one of the messengers
that thou art one of the messengers of God
Most surely you are one of the Messenger
you (Prophet Muhammad) are truly among the Messengers sen
Surely of the Sent Ones, Thou
Surely, you are indeed out of the sent ones (i.e., Messengers)
truly, thou art among the ones who are sent
You [Muhammed] are indeed among the messengers.
that you are indeed one of the Messengers who are sen
you are truly among the Messengers
Surely thou art one of the messengers
you are certainly (one) of the messengers,
You (Prophet Muhammad) are indeed one of the Messengers (of Allah for mankind)
You are indeed one of the Messengers
You are one of the messengers
You are one of the messengers
You are one of the messengers.
That you are from (E) the messengers
verily, thou art indeed one of God’s message-bearers
Surely you are indeed of the Emissaries
Lo! thou art of those sen
that you (Muhammad) are a Messenge
You are truly one of the messengers of Allah
That you are, absolutely, without question, of the ‘Messengers’
Indeed, you are one of the messengers
That you are indeed one of the Messengers
You Muhammad are indeed one of the Messengers chosen to relate Allah’s divine message
You are a Messenger,
You ˹O Prophet˺ are truly one of the messengers
You are one of the messengers.
you are surely one sent fort
Most assuredly, you (Rashad) are one of the messengers.
you are one of the messengers,
you are one of the messengers,
Surely you are among the messengers.
Verily you are of the messengers,
you are indeed one of God's messengers,
Verily, you are one of the Messengers
Most surely you are one of the messenger
Thou art, indeed, one of the Messengers
truly thou art among the message bearers
Truly, (O Prophet!), you are one of the messengers
You are certainly among the messengers.
You are one of the messengers
you are surely one of the Messengers,
Indeed you, [O Muhammad], are from among the messengers
Indeed, you are surely among the messengers,
Thou art indeed one of the apostles
Thou art indeed one of the messengers
عَلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمࣲ ٤
on a straight path
on a Right Way.
upon the straight path
On a path that is straight, -
Upon a straight path.
on a Straight Path.
on a straight path
Upon a straight path
(Standing) on the right and straight path
on a straight path
on a straight path.
[To guide the people] on a straight path
On a straight way
on a straight path.
upon a right way
On the Straight Path
on a path most upright.
sent to shew the right way
On a Straight Way
upon a Straight Path
Upon a right path
on a Permanent Path
on a straight path,
[You are] on a Straight Way.
on a Straight Way
on a Straight Way
On a right way
on the straight path.
[Who (the Messengers) are] on Straight Path
On the straight path
Upon a straight path
Upon a straight path
Upon a straight path.
On a straight/direct/balanced road/way
pursuing a straight wa
On a straight Path
On a straight path
and that you follow the right path
(and you are) on a straight path
On a straight path.
Upon the straight path
On a straight path.
And you are pursuing the path of righteousness
on the straight path.
upon the Straight Path.
On a straight path.
upon a straight path
On a straight path.
on a straight path.
on a straight path.
On a straight path.
On a straight path.
pursuing a straight way.
On a Straight Path
On a right way
On the right path
upon a straight path
On the Straight Path
On a straight path.
On a straight path
on a straight path.
On a straight path
On a straight way.
On a Straight Way
On a Straight Way
تَنزِیلَ ٱلۡعَزِیزِ ٱلرَّحِیمِ ٥
with a revelation from the Almighty, the Lord of Mercy
This is sent down by the Mighty, the Merciful,
This is a revelation of the Mighty, the Merciful
A revelation from the mighty, ever-merciful (God)
With the comprehensive knowledge disclosed to you by the One who is the Aziz, the Rahim.
The revelation of the Almighty, the Most Merciful
[It is a scripture] sent down gradually from the All-mighty, the All-merciful
(This is) the Book which is being sent down by the All-Glorious with irresistible might, the All-Compassionate
(This Qur'an is) a great revelation sent by the All-Mighty (and) the Ever Merciful (God)
the sending down of the All-mighty, the All-wise
(Quran is) a sent down by the powerful and the merciful,
(Qur’an is) a revelation sent down by the Mighty and the Merciful (God.
It is a revelation sent down by Him, the Exalted in Might, the Merciful Redeemer
(God bestowed it as) a bestowal from on high by the Almighty, the Bestower of mercy,
The revelation of the mighty, the merciful
(The Qur’an is) Sent down by the Almighty, the Most Merciful
It is a revelation of The All-mighty, The Most Merciful.
This is a revelation of the most mighty, the merciful God
A revelation of the Mighty, the Merciful
The sending down of the Mighty, the Most Merciful
A revelation of the Mighty, the Merciful
(Al-Quran is a) Descent arranged by the All-Mighty, the continuously Merciful
sent down successively by The Almighty, The Compassionate that
It is a revelation bestowed by the Almighty, the Most Merciful.
This Qur’an is revealed by the Almighty, the Merciful
(and this Qur´an) is a revelation from the Most Mighty, the Most Compassionate
A revelation of the Mighty
(The Quran is) sent down by the Mighty, the Merciful
(The Qur'aan is) sent down by the Omnipotent, the Merciful
This is revealed by the Almighty, Ever-Merciful
The revelation of the Most Honourable, Most Merciful
The revelation of the Most Honorable, the Merciful
The revelation of the Most Honorable, the Merciful.
Descent (from) the glorious/mighty, the merciful
by [virtue of] what is being bestowed from on high by the Almighty, the Dispenser of Grace
(This is) the successive sending down of The Ever-Mighty, The Ever-Merciful
A revelation of the Mighty, the Merciful
This is a revelation sent down from the Majestic and All-merciful
(this Qur‘an being) a revelation from the All- Mighty, the Very-Merciful
(This Glorious 'Qur’ān') is a ‘Revelation’ of the All-Mighty, the Most Merciful
This (Qur´an) is the revelation from the Mightiest, the most Merciful
(This Glorious Qur’ān) is the Revelation in the Knowledge of Almighty, the Most Merciful
A disclosure of divine knowledge sent down from the realm of heaven by the command of the AL-Aziz (the Almighty), AL-Rahim
This is a Revelation from the Almighty, the Caring,
˹This is˺ a revelation from the Almighty, Most Merciful,
A revelation from the mighty and merciful.
A revelation from the Almighty, the Forgiving
This revelation is from the Almighty, Most Merciful.
This revelation has been gradually sent down from the Almighty, the Merciful
This revelation has been gradually sent down from the Revered, the Mercy Giver
Downloading revelation (from) Al-Aziz (The Almighty), Al-Raheem (The merciful to his creation and himself).
A revelation of the Mighty, the Merciful.
It is a revelation by the Almighty, the Ever Merciful,
It is a Revelation of the Almighty, the Merciful
A revelation of the Mighty, the Merciful
This is a revelation from the Mighty, the Merciful
a revelation of the Mighty, the Merciful
It is a Revelation (disclosed and) sent down by (Allah), the Supreme in Strength (Al-Aziz), Most Merciful (Ar-Raheem)
The revelation of the Almighty, the Merciful.
The revelation of the Almighty, the Merciful
It is a revelation sent down by the Mighty, the Merciful,
[This is] a revelation of the Exalted in Might, the Merciful
A revelation of the Mighty, the Compassionate.
It is a Revelation sent down by (Him), the Exalted in Might, Most Merciful
It is a Revelation sent down by (Him), the Exalted in Might, Most Merciful
لِتُنذِرَ قَوۡمࣰا مَّاۤ أُنذِرَ ءَابَاۤؤُهُمۡ فَهُمۡ غَـٰفِلُونَ ٦
to warn a people whose forefathers were not warned, and so they are unaware
to warn a people whose forefathers were not warned, so they are heedless.
That thou mayest warn a people whose fathers were not warned; so they are negligent
That you may warn a people whose ancestors had never been warned, who are therefore heedless
So that you may warn a people whose forefathers have not been warned and thus who live cocooned (from their reality, the sunnatullah).
so that you may warn a people whose fathers were not warned and who are therefore unaware.
that you may warn a people whose fathers were not warned, so they are oblivious
So that you may warn a people whose (near) forefathers were not warned, and who are therefore heedless (of the truth and falsehood)
So that you may warn the people who are ignorant because their forefathers have not been warned (for a long time)
that thou mayest warn a people whose fathers were never warned, so they are heedless
so that you warn a people whose fathers were not warned, therefore they are negligent.
To warn (these) people whose fathers had received no warning (since Abraham/ Ishmael) and therefore they are unaware
That you may advise a people whose parents had received no advice, and who therefore remain heedless
to warn a people whose forefathers were not warned, so they are oblivious.
That thou mayest warn a people whose fathers were not warned, and who themselves are heedless
So that you may warn these people whose ancestors were not warned, they are therefore unaware
So that you may warn a people whose fathers were not warned, therefore they are in oblivion.
That thou mayest warn a people whose fathers were not warned, and who live in negligence
That you may warn a people whose fathers were not warned, and so they are heedless
so that you may warn a people whose fathers were not warned, and so were heedless
That thou shouldest warn a people whose fathers were not warned and therefore lived in heedlessness
in order that you may warn a nation whose fore-fathers were not warned, so they are ignorant
thou warnest a folk whose fathers were not warned, so they were ones who were heedless.
[It is] so you may warn a people whose forefathers had received no warning and who therefore remained heedless.
So that you may warn a people whose forefathers were not warned, hence they are unaware
so that you may warn a people whose ancestors were not warned before wherefore they are heedless
That thou mayest warn a people whose fathers were not warned, so they are heedless
that you may warn a people whose fathers were not warned so they are heedless.
So that you (Prophet Muhammad) may warn a people whose fathers were not warned, and are therefore unaware
That you may warn the people whose fathers were (also) not warned. So they are careless and neglectful
To warn a people whose fathers were not warned, for they are unaware
To warn a people whose fathers were not warned, for they are unaware
To warn a people whose fathers were not warned, for they are unaware.
To warn/give notice (E) (to) a nation, their fathers were not warned/given notice, so they are ignoring/neglecting/disregarding
[bestowed upon thee] so that thou mayest warn people whose forefathers had not been warned, and who therefore are unaware [of the meaning of right and wrong]
That you may warn a people; In no way were their fathers warned, so they are heedless
That thou mayst warn a folk whose fathers were not warned, so they are heedless
so that you may warn a people who are unaware because their fathers were not warned
so that you may warn a people whose fathers were not warned, and hence, they are unaware
So that you may be able to warn a people whose fathers were not warned, so they are inattentive.
So that you may warn the people whose fore-fathers were not warned. Hence they live in ignorance
So that you may admonish a people whose forefathers were not admonished, and hence they are quite heedless (of truth).
And you shall use it O Muhammad as the divine law expressing the will of Allah to warn a people whose fathers received no Messenger as a spectacle and a warning before; and they are oblivious of what they owe to Allah, to themselves and to the people at large
to warn a community whose ancestors were not warned, so they’re unaware
so that you may warn a people whose forefathers were not warned, and so are heedless.
To warn people whose fathers had not been warned and they were careless.
that you may forewarn a people who, because their fathers were not warned before them, are now heedless
To warn people whose parents were never warned, and therefore, they are unaware.
to warn a people whose forefathers were not warned, so they are unaware.
to warn a people whose forefathers were not warned, so they are unaware.
To warn a kinfolk whose parents were not warned, so they are inattentive.
That you may warn a people whose fathers were not warned, hence they are heedless.
so that you may warn people whose forefathers had not been warned, and who therefore are unaware [of the truth].
That you may warn a people whose ancestors were not warned, and who are, therefore, unaware of what is right and what is wrong
That you may warn a people whose fathers were not warned, so they are heedless
That thou mayest warn a people whose fathers were not warned, and so they are heedless
that thou mayest warn a people whose fathers were not warned; s0 they were heedless
In order that you may warn a people, whose fore-fathers did not receive the warning and (those) who therefore remain unaware (of the Signs of Allah)
To warn a people whose forefathers weren’t warned, thus they are unaware.
To warn a people whose ancestors were not warned, and so they are unaware
so you may warn a people whose ancestors had not been warned and so they were heedless.
That you may warn a people whose forefathers were not warned, so they are unaware
That you may warn people whose forefathers were not warned, so they are heedless.
In order that thou mayest admonish a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of God)
In order that thou mayest admonish a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of Allah)
لَقَدۡ حَقَّ ٱلۡقَوۡلُ عَلَىٰۤ أَكۡثَرِهِمۡ فَهُمۡ لَا یُؤۡمِنُونَ ٧
The verdict has been passed against most of them, for they refuse to believe
Indeed the Word has proved true against most of them, so they don’t believe.
Assuredly the word hath been justified against most of them, wherefore they shall not believe
The sentence is surely justified against most of them, for they do not believe
Indeed, the word (“Hell will be filled with the majority of humans and the jinni”) has come true for most of them! Because of this they do not believe.
The Word has been justly carried out against most of them so they have no iman.
The word has certainly become due against most of them, so they will not have faith
The word (of God’s judgment) has assuredly proved true against most of them (humankind from the very first day), for they do not believe
Surely, most of them merit the sentence of Our punishment for they would not believe
The Word has been realised against most of them, yet they do not believe
Certainly, the word is justified against most of them, for they would not believe.
Although our message is proven to be true to most of them, still they do not believe
The word is proved true against the greater part of them, for they do not believe
Certainly, most of them deserved the decree on them, for they refuse to believe.
Now is the sentence due against most of them, for they will not believe
Undoubtedly, it (their disbelief) has proved true for most of them, so they will not believe
The sentence has indeed been passed in truth against most of them since they believe not.
Our sentence hath justly been pronounced against the greater part of them; wherefore they shall not believe
Already has the word proved true of most of them, for they do not believe
The Phrase has become obligatory upon most of them, yet they do not believe
Just, now, is our sentence against most of them; therefore they shall not believe
Surely, indeed the statement has proved true against most of them, so they will not Believe
Certainly, the saying was realized against most of them for they believe not.
Certainly, the Word is proven true against the majority of them for they do not believe.
In fact, the Word has been proven true against most of them who are arrogant; so they do not believe
Surely most of them merit the decree of chastisement; so they do not believe
The word has indeed proved true of most of them, so they believe not
The word has indeed proved true on most of them so they do not believe.
Divine verdict has already been passed against most of them, so they believe not
In fact, Our command has proved true against most of them. So they will not believe
The retribution has been deserved by most of them, for they do not believe
The retribution has been deserved by most of them, for they do not believe
The sentence has been deserved by most of them, for they do not believe.
The saying/word had been (E) true/deserved on most of them, so they do not believe
Indeed, the word [of God’s condemnation] is bound to come true against most of them: for they will not believe
Indeed the Saying has already come true against most of them, so they do not believe
Already hath the judgment, (for their infidelity) proved true of most of them, for they believe not
(I swear) that most of them are doomed to be punished. They have no faith
The word has indeed come true about most of them, so they will not believe
Certainly the Word (i.e Verdict of your Lord) has proved true against most of them, so they are not inclined to believe (in Allâh).
Against most of them, the sentence is surely justified. They do not believe
And Verily, the Word, for punishment, has already proved true against most of them, so they will never adhere to Faith.
The prophecy of their aversion to the divine message by the majority has been fulfilled, for they decline to accept it
The sentence against most of them is justified, because they don’t believe.
The decree ˹of torment˺ has already been justified against most of them, for they will never believe.
The word has already come to pass against most of them, so they don´t believe.
On most of them judgement has been passed, yet still they disbelieve
It has been predetermined that most of them do not believe.
[However], the word [of God] is bound to come true for most of them, for they will not believe.
[However], the word [of God] is bound to come true for most of them, for they will not believe.
Already the saying was truthed upon most of them, so they are not believing.
The word (of punishment) has been realized against most of them, yet they do not believe.
The verdict has been passed against most of them, for they will not believe.
The Word is bound to come True that since most of them will deny the Message they will suffer the consequences
Certainly the word has proved true of most of them, so they do not believe
Surely, the word has proved true against most of them, for they believe not
The Word has indeed come due for most of them, for they do not believe
Indeed, the Word (Punishment of Allah) is proved true against the greater part (or most) of them: Still, they do not believe
The word has been justified against most of them, for they don’t believe.
The Word was realized against most of them, for they do not believe
The word has in fact proved true against most of them, but they do not believe.
Already the word has come into effect upon most of them, so they do not believe
Surely, certainly, the speech is due against most of them, so they do not believe.
The Word is proved true against the greater part of them: for they do not believe
The Word is proved true against the greater part of them: for they do not believe
إِنَّا جَعَلۡنَا فِیۤ أَعۡنَـٰقِهِمۡ أَغۡلَـٰلࣰا فَهِیَ إِلَى ٱلۡأَذۡقَانِ فَهُم مُّقۡمَحُونَ ٨
[It is as if] We had placed [iron] collars around their necks, right up to their chins so that their heads are forced u
Surely! We have put on their necks iron collars up to the chins so that their heads are made raised up
Verily We have placed on their necks shackles which are up to the chins; so that their heads are forced up
We will certainly put iron collars on their heel's which will come up to their chins, so that they will not be able to raise their heads
Indeed, We have formed shackles (conditionings and judgments) around their necks up to their chins! Their heads are aloft (they are unable to see their essential reality; they live driven by their egos)!
We have put iron collars round their necks reaching up to the chin, so that their heads are forced back.
Indeed We have put iron collars around their necks, which are up to the chins, so their heads are upturned
We have surely put chains around the necks (of the unbelievers among your people), right up to their chins, so that their heads are forced up
Surely, We have put shackles (of customs and prejudices) round their necks and they are (reaching right) up to their chins, so that they have become stiff-necked (due to their pride and false notions of superiority)
Surely We have put on their necks fetters up to the chin, so their heads are raised
Indeed, We put shackles around their necks, and it is up to the chins, so their heads are raised (and they cannot see ahead of them).
(they do not realize that in account of their disobedience) I have already put chains on their necks up to their chins (in hereafter) which prevent them lowering their heads
We have put chains around their necks, up to their chins, so that their heads are forced up
Indeed, We placed shackles around their necks up to their chins, so that their heads are forced up.
Verity, we will place upon their necks fetters, and they shall reach up to their chins, and they shall have their heads forced back
We have indeed put shackles around their necks reaching up to the chins, so they remain facing upwards
We have indeed put fetters around their necks reaching up to their chins so that they are stiff necked.
We have put yokes on their necks, which come up to their chins; and they are forced to hold up their heads
Surely We have placed chains on their necks, and these reach up to their chins, so they are stiff-necked
We have bound their necks with fetters up to their chin, so that their heads are raised and cannot be lowered
On their necks have we placed chains which reach the chin, and forced up are their heads
Verily, We have placed around their necks iron collars, so these reach to the chins, so they (become) those whose faces have been extended upwards
We laid yokes on their necks up to the chins, so that they are ones who are stiff-necked.
Indeed, We have put yokes around their necks up to their chins so that their heads are forced up.
Since they have chosen to neglect Our revelations, We have thus put yokes round their necks right up to their chins so their heads are raised up
We have put fetters around their necks which reach up to their chins so that they are standing with their heads upright
Surely We have placed on their necks chains reaching up to the chins, so they have their heads raised aloft
We have placed chains round their necks and they are right up to the chins, so their heads are raised,
We have indeed placed on their necks chains reaching up to the chins, so that they have their heads held up
Surely, We have put iron collars round their necks reaching their chins. So they have raised their heads up
We have placed shackles around their necks, up to their chins, so that they are forced in direction
We have placed shackles around their necks, up to their chins, so that they are forced in place
We have placed shackles around their necks, up to their chins, so that they are forced in place.
We (E) put/made in their necks leather/iron collars or handcuffs, so it is to the chins/beards, so they are being forced to raise their heads while lowering their eyes from humility
Behold, around their necks We have put shackles, reaching up to their chins, so that their heads are forced up
Surely We have made on their necks shackles, so they are up to the chins, so they are stiff-necked
Lo! We have put on their necks carcans reaching unto the chins, so that they are made stiff-necked
We have enchained their necks up to their chins. Thus, they cannot bend their heads (to find their way)
We have placed iron collars on their necks, so they are reaching up to their chins, and their heads are forced to remain upwards
We have placed manacles around their necks reaching up to the chins. Thus, they are forced to keep their heads up.
Verily, We have placed shackles around their necks that come clear up to their chins; so their heads stick out
Surely We had bound their hands to their necks with shackles reaching up to their chins so that they cannot bend their heads.
We have surrounded their necks with chains drawn up to their chins restraining the movement of their heads and riveting their eyes and their minds away from the truth
As though We’ve placed iron collars around their necks, right up to their chins, so their heads can’t move;
˹It is as if˺ We have put shackles around their necks up to their chins, so their heads are forced up,
For We have placed cuffs around their necks and they reach up to their chins so they are stiffened.
We have bound their necks with chains of iron reaching up to their chins, so that they cannot bow their heads
For we place around their necks shackles, up to their chins. Consequently, they become locked in their disbelief.
We have put shackles round their necks, reaching to their chins, so that their heads are forced up,
We have put shackles around their necks, reaching to their chins, so that their heads are forced up,
Surely, We have set up shackles in their necks, so it is up to the chins, so they have their heads raised, aloft.
Verily, we have put chains on their necks, and these reach up to their chins, so their heads are raised.
Around their necks We have put chains, reaching up to their chins, so that their heads are forced up.
Behold, around their necks We (Our Laws) have put shackles, reaching their chins. Their heads are forced up in arrogance (like the agitated camel who keeps his head high refusing to drink the life-giving water)
Surely We have placed chains on their necks, and these reach up to their chins, so they have their heads raised aloft
WE have put round their necks collars reaching unto their chins, so that their heads are raised up
Truly We have put shackles upon their necks, and they are up to their chins, so that they are forced up
Verily, We have put clamps (tightly) round their necks high up to their chins, so that their heads are forced up (and they cannot see)
We placed shackles around their necks, up to their chins, so their heads are forcibly raised.
We placed shackles around their necks, up to their chins, so they are stiff-necked
For We have placed yokes on their necks, reaching to their chins, so their heads are forced up:
Indeed, We have put shackles on their necks, and they are to their chins, so they are with heads [kept] aloft
Indeed We, We have made in their necks fetters, and it is to the chins, so they are with heads raised up.
We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see)
We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see)
وَجَعَلۡنَا مِنۢ بَیۡنِ أَیۡدِیهِمۡ سَدࣰّا وَمِنۡ خَلۡفِهِمۡ سَدࣰّا فَأَغۡشَیۡنَـٰهُمۡ فَهُمۡ لَا یُبۡصِرُونَ ٩
and set barriers before and behind them, blocking their vision: they cannot see
and We have put a barrier in front of them, and a barrier behind them, and then We have covered them up so they cannot see.
And We have placed before them a barrier and behind them a barrier, so We have covered them, so that they see not
And We shall raise a barrier in front of them and a barrier behind them, and cover them over so that they will not be able to see
And We have formed a barrier before them and after them (they can neither see their future nor take lessons from their past) and thus We covered them... They can no longer see.
We have placed a barrier in front of them and a barrier behind them, blindfolding them so that they cannot see.
And We have put a barrier before them and a barrier behind them, then We have blind-folded them, so they do not see
And We have set a barrier before them and a barrier behind them, and (thus) We have covered them (from all sides), so that they cannot see
And We have placed barriers (of their stubbornness rendering them unable to look forward to the bright future of Islam and rise to eminence by accepting it) in front of them, and barriers (of their prejudices) behind them (thus rendering them unable to look back at the doom of those who rejected the truth in the past). Thus We have kept them behind the veil so that they cannot see (so have become totally devoid of spiritual light)
and We have put before them a barrier and behind them a barrier; and We have covered them, so they do not see
And We have put an obstacle in front of them and an obstacle behind them and We have covered them (their eyes), so they do not see.
In account of a barrier placed by Me around them, they can not see (the truth.
And We have put bars in front of them and bars behind them, and further, We have covered them up, so that they cannot see
And We placed a barrier in front of them and a barrier behind them, and thus We blocked their vision so they cannot see.
and we will place before them a barrier, and behind them a barrier; and we will cover them and they shall not see
And We have set a wall before them and a wall behind them, and covered the top - so they are unable to see anything
And We have put a boundary before them and a boundary behind them and then We assailed them so that they cannot see.
And We have set a bar before them, and a bar behind them; and We have covered them with darkness; wherefore they shall not see
And We have made before them a barrier and a barrier behind them, then We have covered them over so that they see not
We have set a barrier before them and a barrier behind them, and, We have covered them so that they do not see
Before them have we set a barrier and behind them a barrier, and we have shrouded them in a veil, so that they shall not see
And We have put between their hands (i.e., before them) a barrier, and behind them a barrier; then We have covered them up (with a state of ignorance and heedlessness), so they do not see (any reality)
And We laid in advance of them an embankment and behind them an embankment. Then, We covered them so they perceive not.
We have put a barrier in front of them and a barrier behind them, and We have covered them, so that they cannot see.
and We have put a barrier in front of them and a barrier behind them, and then We have covered them over so they cannot see
and We have put a barrier before them and a barrier behind them, and have covered them up, so they are unable to see
And We have set a barrier before them and a barrier behind them, thus We have covered them, so that they see not
and We have made a barrier before them and a barrier behind them, then We have covered them, therefore they are not able to see.
And We have set a barrier in front of them and a barrier behind. Then We have so covered them up that they see not
And We have set a barrier before them and a barrier behind them, and We have cast a veil over their eyes so they do not see anything
And We have placed a barrier in front of them, and a barrier behind them, thus We shielded them so they cannot see
And We have placed a barrier in front of them, and a barrier behind them, thus We shielded them so they cannot see
And We have placed a barrier in front of them, and a barrier behind them, thus We shielded them so they cannot see.
And We put/made from between their hands a barrier , and from behind them a barrier , so We covered/afflicted them , so they do not see/look/understand
and We have set a barrier before them and a barrier behind them, and We have enshrouded them in veils so that they cannot see
And We have made before them (Literally: between their hands) a barrier and behind them a barrier, then We enveloped them, so they do not behold (the Truth)
And We have set a bar before them and a bar behind them, and (thus) have covered them so that they see not
We have set-up a barrier in front of and behind them and have made them blind. Thus, they cannot see
And We have placed a barrier in front of them and a barrier behind them, and (thus) they are encircled by Us; so they do not see
We have set a barrier before them and a barrier behind them, and thus, We have covered them up, so that they may not be able to see.
And We have placed a barrier in front of them, and a barrier behind them. We have also covered them over. So they see nothing
And We have set before them a barrier and a barrier behind them, then We have blinded their eyes and so they do not see.
And We erected a barrier before them and a barrier behind them to eclipse their minds' eyes to deny them forethought and foresight; and Allah's marvels around them and in themselves they fail to see
and We’ve placed a wall in front and behind them and hooded them so that they can’t see.
and have placed a barrier before them and a barrier behind them and covered them ˹all˺ up, so they fail to see ˹the truth˺.
And We placed a barrier before them and a barrier behind them and sealed them in, so they don´t see.
We have put a barrier before them and a barrier behind them and covered them over, so that they cannot see
And we place a barrier in front of them, and a barrier behind them, and thus, we veil them; they cannot see.
and We have put a barrier before them and behind them, and have blindfolded them, so that they cannot see.
and We have put a barrier before them and behind them and have blindfolded them so that they cannot see.
And We set up a dam from between their hands, and a dam from behind them, so We have over-covered them, so they are not seeing.
And We have put a barrier in front of them and a barrier behind them, and (further), We have covered them up, so they do not see.
And We have set a barrier before them and a barrier behind them, and We enshrouded them in veils so that they cannot see.
And We have set a bar before them and a bar behind them, and thus have covered them that they cannot see. (They neither look to the future nor derive any lesson from history)
And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see
And WE have set a barrier before them and a barrier behind them, and have covered them over, so that they cannot see
And We placed a barrier before them and a barrier behind them and veiled them; so they see not
And We have put a barrier in front of them and a barrier behind them, and also, We have covered them up (in their disbelief); So that they cannot see
We placed a barrier before and a barrier behind them, and we covered them, so they couldn’t see.
And We placed a barrier in front of them, and a barrier behind them, and We have enshrouded them, so they cannot see
and We have placed a barrier before them and a barrier behind them, and covered them over, so they do not see.
And We have put before them a barrier and behind them a barrier and covered them, so they do not see
And We have made before them a barrier, and behind them a barrier; and We have covered them, so they do not see.
And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see
And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see
وَسَوَاۤءٌ عَلَیۡهِمۡ ءَأَنذَرۡتَهُمۡ أَمۡ لَمۡ تُنذِرۡهُمۡ لَا یُؤۡمِنُونَ ١٠
It is all the same to them whether you warn them or not: they will not believe
It is the same to them whether you warn them or you warn them not, they will not believe.
And it is alike Unto them, whather thou warnest them or warnest them not; they shall not believe
Whether you warn them or do not warn, it is all the same; they will not believe
Whether you warn them or do not warn them, it is all the same; they will not believe!
It makes no difference to them whether you warn them or do not warn them: they will not have iman.
It is the same to them whether you warn them or do not warn them, they will not have faith
So, it is alike to them whether you warn them or do not warn them; (although it is your mission to warn them and you do it without any neglect) they will not believe
And it is all the same to them whether you warn them or do not warn them, they will not believe (for they have deliberately shut their eyes and ears to the truth)
Alike it is to them whether thou hast warned them or thou hast not warned them, they do not believe
And it is the same to them whether you warn them or do not warn them, they will not believe.
And it is useless if you present Islam to them, they are already deprived of the faculty of grasping (the truth.) and they will not believe
It is the same to them whether you warn them or you do not warn them, they will not believe
And it is the same for them whether yousg warn them or do not warn them—they believe not.
and it is all, the same to them if thou dost warn them or dost warn them not, they will not believe
And it is the same for them, whether you warn them or do not warn them - they will not believe
It is all equal to them whether you warn them or you do not warn them they will not believe.
It shall be equal unto them whether thou preach unto them, or do not preach unto them; they shall not believe
And it is alike to them whether you warn them or warn them not: they believe not
It is the same whether you have warned them or you have not warned them, they do not believe
Alike is it to them if thou warn them or warn them not: they will not believe
And (it is the) same to them whether you warned them or you did not warn them, they will not develop Faith
And equal it is to them whether thou warn them, or thou warn them not. They will not believe.
It is the same to them whether you warn them or not; they will never believe.
It is the same for them whether you warn them or warn them not, they will not believe
It is all the same for them whether you warn them or do not warn them for they shall not believe
And it is alike to them whether thou warn them or warn them not -- they believe not
And it is equal to them whether you warn them or do not warn them, they will not believe.
And whether you warn them or not, it is all the same to them; they believe not
And it is all the same for them whether you warn or do not warn them, they will not believe
And whether you warn them or do not warn them, they will not believe
And whether you warn them or do not warn them, they will not believe
And whether you warn them or do not warn them, they will not believe.
And (it is) equal/alike on (to) them had you warned/given them notice, or you did not warn/give them notice, they do not believe
thus, it is all one to them whether thou warnest them or dost not warn them: they will not believe
And it is equal to them whether you have warned them or you have not warned them, they do not believe
Whether thou warn them or thou warn them not, it is alike for them, for they believe not
Whether you warn them or not, they will not believe
It is all equal for them whether you warn them or do not warn them, they will not believe
It is all the same for them whether you forewarn them or not, they are not prepared to profess a belief (in the Omnipotence & Omnipresence of Allâh).
It makes no difference to them! Warn them or not, they shall not believe
Whether you admonish them or not, they have no tendency to live by Faith.
Such persons O Muhammad whether you warn them of impending danger and misfortunes or you do not, it is one and the same; they counsel deaf and will not open their hearts' ears nor their minds’ eyes
It makes no difference whether you warn them or not, they won’t believe.
It is the same whether you warn them or not—they will never believe.
It makes no difference to them whether you warn them or warn them not, they will not believe.
It is the same for them whether or not you warn them: they will not believe
It is the same whether you warn them or not, they cannot believe.
It is all the same to them whether you warn them or do not warn them, they won't believe.
It is all the same to them; whether you warn them or do not warn them, they won’t believe.
And it is the same upon them whether you warn them or do not warn them, they will not be believed.
And the same is to them whether you warn them or you do not warn them, they do not believe.
It is all the same to them whether you warn them or you do not warn them: they will not believe.
Whether you warn them or you warn them not, it is the same for them. Their attitude bars them from attaining faith
And it is alike to them whether you warn them or warn them not: they do not believe
Alike it is to them whether thou warn them or warn them not; they will not believe
It is the same for them whether thou warnest them or warnest them not; they do not believe
It is the same to them whether you warn them or you do not warn them: They will not believe
Whether you warn them or not, it’s the same for them—they will not believe.
It is the same for them, whether you warn them, or do not warn them—they will not believe
And it is the same to them whether you warn them or not: they do not believe.
And it is all the same for them whether you warn them or do not warn them - they will not believe
And equal on them whether you warned them or did not warn them, they do not believe.
The same is it to them whether thou admonish them or thou do not admonish them: they will not believe
The same is it to them whether thou admonish them or thou do not admonish them: they will not believe
إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّكۡرَ وَخَشِیَ ٱلرَّحۡمَـٰنَ بِٱلۡغَیۡبِۖ فَبَشِّرۡهُ بِمَغۡفِرَةࣲ وَأَجۡرࣲ كَرِیمٍ ١١
You can warn only those who will follow the Quran and hold the Merciful One in awe, though they cannot see Him: give such people the glad news of forgiveness and a noble reward
You can only warn those who follow the reminder (the Qur’an) and fear the Gracious (Allah) unseen. So give them good news of forgiveness and a generous reward.
Thou canst warn only him who followeth the admonition and feareth the Compassionate, unseen. So bear thou Unto him the glad tidings of forgiveness and a generous hire
You can only warn him who listens to the warning and fears Ar-Rahman secretly. So give him good news of forgiveness and a generous reward
You can only warn the one who remembers (the reality that is reminded) and who is in awe of the Rahman, as his unknown. Give him the good news of forgiveness and an abundant reward.
You can only warn those who act on the Reminder and fear the All-Merciful in the Unseen. Give them the good news of forgiveness and a generous reward.
You can only warn someone who follows the Reminder and fears the All-beneficent in secret; so give him the good news of forgiveness and a noble reward
You can (profitably) warn only him who (is unprejudiced and) follows the Message and feels awe of the All-Merciful though unseen (beyond their perception). To him, then, give the glad tiding of forgiveness and an honorable, generous provision
You can warn only those who would follow the Reminder (- the Qur'an) and are full of reverential awe of the Most Gracious (God) in the heart of their hearts. Therefore proclaim to them the glad tidings of protection (from the evil consequences of sins) and an honorable provision (from Us)
Thou only warnest him who follows the Remembrance and who fears the All-merciful in the Unseen; so give him the good tidings of forgiveness and a generous wage
You (can) only warn someone who follows the reminder (Quran) and secretly fears the beneficent, so give him good news of forgiveness and a noble reward.
You can only strengthen the faith of those who follow My words and are at Awe with Me even when they are alone in their privacy; give them good news of my forgiveness and a most generous reward
You can only warn one who follows the message and fears the Merciful Benefactor, unseen. Give them good news of forgiveness, and of a reward most generous
Indeed, yousg can only warn one who has followed the Reminder and has feared the All-Merciful though unseen—so give him glad tidings of forgiveness and a noble reward.
Thou canst only warn him who follows the reminder, and fears the Merciful in the unseen; but give him glad tidings of forgiveness and a noble hire
You warn only him who follows the advice and fears the Most Gracious without seeing; therefore give him glad tidings of forgiveness and an honourable reward
You can only warn the one who follows the remembrance and defers to The All-merciful from the unseen. So give him glad tidings of forgiveness and of a most gracious reward.
But thou shalt preach with effect unto him only who followeth the admonition of the Koran, and feareth the Merciful in secret. Wherefore bear good tidings unto him, of mercy, and an honourable reward
You can only warn him who follows the Reminder (the Quran) and fears the Beneficent Allah in secret; so announce to him forgiveness and an honourable reward
You only warn he who follows the Remembrance and fears the Merciful in the Unseen. Give to him glad tidings of forgiveness and a generous wage
Him only shalt thou really warn, who followeth the monition and feareth the God of mercy in secret: him cheer with tidings of pardon, and of a noble recompense
Surely what (is a fact is that) you warn that who followed Az-Zikr (‘The Message’), and he remained afraid and conscious of Ar-Rahman unseen. So transmit them the glad tidings of forgiveness and a generous reward
Thou hast only warned whoever followed the Remembrance and dreaded The Merciful in the unseen, so give him good tidings of forgiveness and a generous compensation.
You can only warn one who follows the reminder and fears the Most Gracious in the unseen. Therefore, give such a one good news of forgiveness and a generous reward.
You can only warn those who follow the reminder and fears the Compassionate (Allah), though they cannot see Him. To such people give good news of forgiveness and a generous reward
You can warn only him who follows the Admonition and fears the Merciful Lord without seeing Him. Give such a one good tidings of forgiveness and a generous reward
Thou canst warn him only who follows the Reminder and fears the Beneficent in secret; so give him good news of forgiveness and a generous reward
You can warn only him who follows the reminder and fears the Beneficent (Allah) without having seen Him, so convey to him the good news of protective forgiveness and an honourable reward.
You can warn only him who follows the Zikr (Qur'aan) and fears the Gracious One without actually seeing Him. Give him then the good news of forgiveness and generous reward
You can only warn the one who follows the direction and guidance and fears the Most Kind (Lord) unseen. So give him the good news of forgiveness and a reward of great honour
You can only warn him who follows the reminder, and reverences the Almighty while unseen. Give him good news of forgiveness and a generous reward
You can only warn him who follows the Reminder, and is concerned towards the Almighty while unseen. Give him good news of forgiveness and a generous reward
You can only warn him who follows the reminder, and is concerned towards the Almighty while unseen. Give him good news of forgiveness and a generous reward.
But/truly you warn/give notice (to) whom followed the reminder/remembrance and feared the merciful with the unseen/hidden , so announce good news to him with forgiveness, and (an) honored/generous reward
Thou canst [truly] warn only him who is willing to take the reminder to heart, and who stands in awe of the Most Gracious although He is beyond the reach of human perception: unto such, then, give the glad tiding of [God’s] forgiveness and of a most excellent reward
Surely you only warn him who closely follows the Remembrance and is apprehensive of The All-Merciful in the Unseen. So give him the good tidings of forgiveness and an honorable reward
Thou warnest only him who followeth the Reminder and feareth the Beneficent in secret. To him bear tidings of forgiveness and a rich reward
You should only warn those who follow the Quran and have fear of the Beneficent God without seeing Him. Give them the glad news of their receiving forgiveness and an honorable reward (from God)
You can (usefully) warn only the one who follows the advice and fears the RaHman (the All-Merciful Allah) without seeing (Him). So give him the good news of forgiveness and of a noble reward
You can only admonish the one who follows the Reminder, (the Glorious Qur'an), and shows honor and reverence for Most Beneficent God, (even) in secret. Thus, give him the joyful news of forgiveness and a generous reward.
In fact, you can only warn the one who listens to the advice and fears Rehman without having seen Him. To such a person, give the glad tidings of forgiveness and a generous reward
You can only admonish the one who follows the Qur'an, and shows honor and reverence for the True Merciful (God), (even) in secret. So give to him the glad tidings of Forgiveness and an extraordinary reward.
Your voice can be heard only by those who hear the voice of Allah expressing His will in the Quran and keep in awe of Him albeit not apprehending Him by sight. Announce to them joyful tidings of Allah’s forgiveness and an imposing reward
You can only warn someone who follows the Reminder and fears the Most Kind, the Unseen. So, make him happy with the news of forgiveness and a generous reward.
You can only warn those who follow the Reminder and are in awe of the Most Compassionate without seeing Him. So give them good news of forgiveness and an honourable reward.
For you warn only who follows the reminder and fears the Merciful in secret, so give him good news of forgiveness and a generous reward.
You shall warn only those who observe the Admonition and fear the Merciful, though they cannot see Him. To these give joyful tidings of pardon and a rich reward
You will be heeded only by those who uphold this message, and reverence the Most Gracious - even when alone in their privacy. Give them good news of forgiveness and a generous recompense.
You can only warn someone who follows the message and stands in awe of the Merciful-to-all even though He is beyond his perception. So give him good news of forgiveness and a generous reward.
You can only warn someone who follows the message and stands in awe of the Merciful-to-all even though He is beyond his perception. So give him the good news of forgiveness and a generous reward.
You warn only him who followed the Reminder, and awed Al-Rahman (The Widely merciful) with the unseen. So, preach (Good tidings) him with forgiveness, and a noble wage.
You can only warn him who follows the reminder (Qur ?n) and fears the Beneficent (Allah) in secret; so give him the good tidings of forgiveness and a generous wage.
You can truly warn only such a one as follows this reminder and who stands in awe of the Lord of Grace although He is beyond the reach of human perception. To such, then, give the happy news of God's forthcoming forgiveness and a generous reward.
You can only warn him who reflects, and fears (violating the Universal Laws of) the Beneficent even in privacy. Unto such give the good news of forgiveness and a most honorable reward
You can only warn him who follows the reminder and fears the Beneficent Allah in secret; so announce to him forgiveness and an honorable reward
Thou canst warn only him who would follow the Reminder and fear the Gracious God in secret. So give him the glad tidings of forgiveness and a noble reward
Thou only warnest whomsoever follows the Reminder and fears the Compassionate unseen. So give such a one glad tidings of forgiveness and a generous reward
You can only warn such (a person) who follows the Reminder (the Warning in the Quran) and fears (Allah) Most Gracious (Rahman), Unseen (Bi'l-Ghiab): Therefore, give such (a person), good news of Forgiveness and of most kind (generous) Reward
You only warn those who adhere to the Message and revere the Most Merciful unseen. Give them good news of forgiveness and a generous reward.
You warn only him who follows the Message, and fears the Most Gracious inwardly. So give him good news of forgiveness, and a generous reward
You can only warn those who follow the Reminder and fear the Compassionate One in secret: give them news of forgiveness and a generous, noble reward.
You can only warn one who follows the message and fears the Most Merciful unseen. So give him good tidings of forgiveness and noble reward
You can only warn whoever followed the Reminder, and feared the Merciful in the unseen; so give him glad tidings of forgiveness and a noble reward.
Thou canst but admonish such a one as follows the Message and fears the (Lord) Most Gracious, unseen: give such a one, therefore, good tidings, of Forgiveness and a Reward most generous
Thou canst but admonish such a one as follows the Message and fears the (Lord) Most Gracious, unseen: give such a one, therefore, good tidings, of Forgiveness and a Reward most generous
إِنَّا نَحۡنُ نُحۡیِ ٱلۡمَوۡتَىٰ وَنَكۡتُبُ مَا قَدَّمُوا۟ وَءَاثَـٰرَهُمۡۚ وَكُلَّ شَیۡءٍ أَحۡصَیۡنَـٰهُ فِیۤ إِمَامࣲ مُّبِینࣲ ١٢
We shall certainly bring the dead back to life, and We record what they send ahead of them as well as what they leave behind: We keep an account of everything in a clear Record
Surely, We will give life to the dead; We are recording all that which they are sending before death and their traces of deeds. We have recorded everything in a clear book.
Verily We! We shall guicken the dead. And We write down that which they send before and their footsteps. And everything We have counted up in a Book luminous
It is We indeed who bring back the dead to life, and write down what they send ahead (of their deeds), and traces that they leave behind. We keep an account of all things in a lucid register
Indeed, it is We, yes only We, who can bring the dead to life! We write their deeds and what they put forth! We record everything (with all its detail) in a Clear Book (in their brains and their spirits).
We bring the dead to life and We record what they send ahead and what they leave behind. We have listed everything in a clear register.
Indeed it is We who revive the dead and write what they have sent ahead and their effects [which they left behind], and We have figured everything in a manifest Imam
Surely it is We Who will bring the dead to life; and We record what they send ahead (to the Hereafter) and what they leave behind (of good and evil). Everything We have written down and kept in a Manifest Record
Surely, it is We alone Who raise the dead to life. And We shall preserve (their noble deeds) which they send forward and their prints (of virtue and knowledge which they leave behind for others to emulate). Every thing We have comprehensively preserved in a clear record
Surely it is We who bring the dead to life and write down what they have forwarded and what they have left behind; everything We have numbered in a clear register
Indeed, We give life to the dead and We write what they send ahead and they leave behind, and We keep track of everything in a clear logbook.
Indeed I will summon you to Me after your earthly life and will show you all your recorded actions; you will see the reaction (even after your death) of all your good/ bad deeds which will affect your reward
Indeed We will give life to the dead, and We record what they send forward and what they leave behind, and of all things We have taken account in a clear book
Indeed, We—We alone—revive the dead and write down what they have put forth and their traces. And everything have We tallied in an evident archive.
Verily, we quicken the dead, and write down what they have done before, and what vestiges they leave behind; and everything have we counted in a plain model
We will surely bring the dead to life and We record what they send ahead and the signs they will leave behind; and We have accounted all things in a clear Book
It is We indeed who give life to the dead and it is We who write all that they send ahead of them and all that they leave behind them and everything We have taken full account of it in a book [imam] most evident.
Verily We will restore the dead to life, and will write down their works which they shall have sent before them, and their footsteps which they shall have left behind them; and every thing do We set down in a plain register
Surely We give life to the dead, and We write down what they have sent before and their footprints, and We have recorded everything in a Clear Record
Surely, it is We who revive the dead and write down what they have forwarded and what they have left behind; We have counted everything in a Clear Book
Verily, it is We who will quicken the dead, and write down the works which they have sent on before them, and the traces which they shall have left behind them: and everything have we set down in the clear Book of our decrees
Verily We, We, We give life to the dead ones, and We record what they sent in advance as well as their after-effects (which they will leave in the world after death). And all things — We have enumerated them (like a census) in a manifest record
Truly, We give life to the dead and We write down what they put forward and their effects. We counted everything in a clear record.
Truly, We will give life to the dead, and We record what [deeds] they sent before and their footprints [ie, their legacy]. We have taken account of all things in a concise register.
Surely We shall resurrect the dead, We are recording all that they are sending ahead and that they are leaving behind. We have recorded everything in an open ledger
We shall surely raise the dead to life and We record what they did and the traces of their deeds that they have left behind. We have encompassed that in a Clear Book
Surely We give life to the dead, and We write down that which they send before and their footprints, and We record everything in a clear writing
We certainly give life to the dead and record the (deeds) which they send before (in advance) and their footprints (work which they leave behind) and We have computed everything in a clear guide (book of deeds).
We do indeed bring the dead to life. And We do write down what they send ahead and what they leave behind. And We record everything in a clear document
Surely, We alone raise the dead to life. And We are writing down (the deeds) which they have sent forward and their effects (that are left behind). And We have encompassed everything in the illumining Book (al-Lawh al-Mahfuz)
It is indeed Us who resurrect the dead, and We record what they have done and left behind. And everything We have counted in a clear ledger
It is indeed Us who resurrect the dead, and We record what they have done and left behind. And everything We have counted in a clear ledger
It is indeed Us who resurrect the dead, and We record what they have done and left behind. And everything We have counted in a clear guide.
We (E), We, We revive/make alive the deads and We write/dictate what they advanced/introduced , and their tracks/marks/signs, and every thing We counted/controlled/calculated it in a clear/evident example (model/guide)
Verily, We shall indeed bring the dead back to life; and We shall record whatever [deeds] they have sent ahead, and the traces [of good and evil] which they have left behind: for of all things do We take account in a record clear
Surely We, Ever We, give life to the dead and write down what they have forwarded and their tracks; and everything We have enumerated in an evident Record
Lo! We it is Who bring the dead to life. We record that which they send before (them, and their footprints. And all things We have kept in a clear Register
It is We who bring the dead to life and records the deeds of human beings and their consequences (of continual effects). We keep everything recorded in an illustrious Book
Surely We will give new life to the dead, and We are recording whatever (deeds) they send before them and whatever effects they leave behind. Every thing is fully computed by Us in a manifest book of record
Indeed, We resuscitate the dead, We record whatever they send before them, and their footprints. We keep everything recorded in a clear writing.
Of course, it is We Who grants life back to the dead. We are recording all the deeds they send ahead, as well as all the traces they leave behind! We have preserved an account of all things in a clear and well-protected register
Most surely it is We Who revive the dead and record whatever they send before and whatever they leave behind. And We keep everything recorded in a clear writing.
It is We Who raise the dead and record all they have advanced to their credit or debit-of deeds, acts, thoughts and actions and the aftermath of their doings. And all in all have We registered in a prototype, the archetypal Book
We will resurrect the dead and record all they achieved and the legacies they left behind; and We recorded everything in a Clear Book
It is certainly We Who resurrect the dead, and write what they send forth and what they leave behind. Everything is listed by Us in a perfect Record.
For We revive the dead and record what they have sent ahead and their traces, and We list everything in a clear ledger.
It is We who will resurrect the dead. We record their deeds and the vestiges they leave behind: We keep account of all things in a veritable book
We will certainly revive the dead, and we have recorded everything they have done in this life, as well as the consequences that continue after their death. Everything we have counted in a profound record.
It is We who bring the dead to life, and record what they have done and the results of their deeds. We account for everything in a clear record.
It is We who bring the dead to life and record what they have done and the results of their deeds. We account for everything in the Clearest Record/Al Imam Al Mubeen .
Surely, We give life to the dead; and We write down what they have forwarded, and their traces. And everything We have enumerated in an obvious Imam (Record Book).
Verily We shall give life to the dead, and We write down that which they send before and (even) their footprints, and We have numbered everything in a clear Register.
It is We who will bring the dead back to life. We record whatever [deeds] they send ahead, as well as the traces they leave behind. We keep an account of all things in a clear record.
Verily, We give life to the dead, and We record all they send before them and their footprints. And all things and events are recorded in a Clear Record. (What the humans do, the imprints of their actions on their "Self" and what they leave for posterity)
Surely We give life to the dead, and We write down what they have sent before and their footprints, and We have recorded everything in a clear writing
Surely, WE alone give life to the dead, and WE write down that which they send forward and that which they leave behind; and all things WE have recorded in a clear Book
Truly We give life to the dead and record that which they have sent forth and that which they have left behind. And We have counted all things in a clear registry
Surely, We shall give life to the dead, and We record what they send before (Judgment) and that which they leave behind (in life), and We have taken record of all things in a book (of evidence)
It’s We who revive the dead, and We record what they forward, and their traces. We accounted for everything in a clear register.
It is We who revive the dead; and We write down what they have forwarded, and their traces. We have tallied all things in a Clear Record
For We give life to the dead, and We record what they sent before and what they left after them: and We have taken account of all things in a clear book of examples.
Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind, and all things We have enumerated in a clear register
Indeed We, We give life to the dead and We write down what they have sent forward, and their traces; and everything We have numbered it in a clear book.
Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence)
Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence)
2
Confirmation of the Truth
وَٱضۡرِبۡ لَهُم مَّثَلًا أَصۡحَـٰبَ ٱلۡقَرۡیَةِ إِذۡ جَاۤءَهَا ٱلۡمُرۡسَلُونَ ١٣
Give them the example of the people to whose town messengers came
And put forward to them an example; the story of the residents of the town (Antakiya, Turkey) to whom the Messengers came.
And propound thou Unto them the similitude of the inhabitants of a town, When there came thereto the sent ones
Narrate to them the example of the people of the city when the messengers came to it
Give them the example of the people of that city to which the Rasuls had come.
Make an example for them of the inhabitants of the city when the Messengers came to it.
Cite for them the example of the inhabitants of the town when the apostles came to it
Set out to them, by way of a parable, the (story of the) people of that township, when the Messengers came there
And set forth to them for their good a parable of a people of the town when the Messengers (of God) came to them
Strike for them a similitude -- the inhabitants of the city, when the Envoys came to it
And give them an example of inhabitants of the town when the messengers came to it.
(Mohammad) remind them of the events followed by My sending two Messengers to a town
Give them by way of a parable the story of the companions of the city. Behold, there came messengers to it
And setsg forth for them the parable of the fellows of the town when the Emissaries came to it—
Strike out for them a parable: the fellows of the city when there came to it the apostles
And relate to them the signs of the people of the city - when two emissaries came to them
And set forth for them a parable of the people of the township when the messengers came to it.
Propound unto them as an example the inhabitants of the city of Antioch, when the apostles of Jesus came thereto
And set out to them a similitude: The ´Companions of the City´, when the messengers came to it
Give to them a parable; to the people of the village there came Messengers
Set forth to them the instance of the people of the city when the Sent Ones came to it
And bring forward to them a similitude of the dwellers of the town, when there came to them the sent-ones
And propound a parable for them: The Companions of the Town when ones who were sent drew near them.
Explain to them by using a parable of the companions of the city. Messengers came to it.
Narrate to them the example of the people of a certain town to whom the Messengers came
Recite to them, as a case in point, the story of the people of the town when the Messengers came to them
And set out to them a parable of the people of the town, when apostles came to it
And set forth to them the similitude of the inhabitants of the town, when messengers came to it,
And recount to them the story of the town-people, when the Messengers came to the town
And narrate to them the (legendary) example of the people of a city (Antioch—an ancient city in Northern Syria) when there came to them some Messengers
And cite for them the example of the people of the town, when the messengers came to it
And put forth for them the example of the people of the town, when the messengers came to it
And put forth for them the example of the people of the town, when the messengers came to it.
And give for them an example/proverb (of) the village's/urban city's owners/company , when the messengers came to them
AND SET FORTH unto them a parable - [the story of how] the people of a township [behaved] when [Our] message-bearers came unto them
And strike for them a similitude: the companions (i.e., the inhabitants) of the town, as the Emissaries came to it
Coin for them a similitude: The people of the city when those sent (from Allah) came unto them
Tell them the story of the people of the town to whom Messengers came
Cite to them the example of the People of the Town, when the messengers came to it
Set forth for them a parable, the (tale of) the companions of the town, when there came ‘Messengers’ to them.
Cite the example of the town, its people and the messengers who came there
And strike for them as a similitude: the people of the town, when Messengers (of Allâh) came to it:
And cite to them the inhabitants of the town to whom We sent Our Messengers, an example by way of a parable, by which moral and spiritual relations are typically set forth
As an example, tell them about the people of the town, where the messengers came.
Give them an example ˹O Prophet˺ of the residents of a town, when the messengers came to them.
And coin for them the likeness of the inhabitants of the town when the messengers came to it.
You shall cite, as a case in point, the people of the city¹ to which the emissaries made their way
Cite for them the example of people in a community that received the messengers.
Give them the example of the people whose town was visited by the messengers
Give them the example of the people whose town was visited by the messengers
And cite for them an example of the village’ companions, when the messengers came to it.
And coin for them a similitude of the people of the town, when the messengers came to it.
Cite for them, as a case in point, the people of a township to which messengers came.
Make them understand in Symbolic Form: The People of the Town when Messengers came to them
And set out to them an example of the people of the town, when the messengers came to it
And set forth to them the parable of a people of the town, when the Messengers came to it
And set forth for them as a parable the people of the town, when the message bearers came unto it
And put forward to them (and tell them), by way of a story (with a warning), about the companions of the City (which was destroyed). When the messengers (of Allah) have come to it
Present to them a parable: the inhabitants of a city, when the messengers came to it.
And cite for them the parable of the landlords of the town—when the messengers came to it
Set forth to them a parable, of the companions of the city when there came to it Envoys sent as messengers.
And present to them an example: the people of the city, when the messengers came to it
And strike for them a similitude: the fellows of the town, when the messengers came to it;
Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came apostles to it
Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came messengers to it
إِذۡ أَرۡسَلۡنَاۤ إِلَیۡهِمُ ٱثۡنَیۡنِ فَكَذَّبُوهُمَا فَعَزَّزۡنَا بِثَالِثࣲ فَقَالُوۤا۟ إِنَّاۤ إِلَیۡكُم مُّرۡسَلُونَ ١٤
We sent two messengers but they rejected both. Then We reinforced them with a third
When We sent to them 2 Messengers, they denied them both, so We reinforced them with a 3rd, and they said: “Surely! We have been sent to you as Messengers.”
What time We sent Unto them two, then they belied the twain, wherefore We strengthened them with a third, and they said: verily we are Unto you the sent ones
When We sent two of them they called them liars; so We sent a third to strengthen them. "We have been sent to you," they said
When We sent two Rasuls to them and they denied them both... Upon this We sent a third one and strengthened him, and they (the Rasuls) said, “Indeed, We have been disclosed to you.”
When We sent them two and they denied them both, so We reinforced them with a third. They said, ´Truly We have been sent to you as Messengers.´
When We sent to them two [apostles], they impugned both of them. Then We reinforced them with a third, and they said, ‘We have indeed been sent to you.’
When We first sent them two (Messengers) and they denied them, We reinforced them with a third, and they said: "Surely we are Messengers sent to you (with God’s Message)."
(At first) We sent to them two (Messengers, Moses and Jesus) but they cried lies to them. Then We strengthened (Our Apostles) with a third (- the Prophet Muhammad by fulfilling in his person their prophecies about his advent). So they said, (as a general Message to the people), `We have been sent to you (as Messengers by God).
when We sent unto them two men, but they cried them lies, so We sent a third as reinforcement. They said, 'We are assuredly Envoys unto you
When We sent them two, they denied them both, so We empowered them with a third, and they said: “Indeed, we are sent to you.”
When people did not believe them I re-enforced them with a third Messenger (out of mercy.) saying we are indeed sent to you by Lord
When We sent to them two messengers they rejected them, so We reinforced them with a third. They said, “Truly we have been sent on a mission to you.
when We sent them two persons but they disbelieved them, so We reinforced (them) with a third. Then they said, “Truly, We are emissaries sent to you.”
when we sent those two and they called them both liars, and we strengthened them with a third; and they said, 'Verily, we are sent to you.
When We had sent two towards them and they denied them both, so We fortified them with a third, and they all said, “Indeed we have been sent to you.”
When We sent to them two [messengers] but they belied them so We reinforced [them] with a third and they said, “We indeed have been sent unto you.”
When We sent unto them two of the said apostles; but they charged them with imposture. Wherefore We strengthened them with a third. And they said, verily we are sent unto you by God
When We sent to them two, they rejected both of them, then We strengthened (them) with a third, and they said, "Surely we are messengers to you."
We sent to them two, but they belied them so We reinforced them with a third. They said: 'We have surely been sent as Messengers to you.
When we sent two unto them and they charged them both with imposture - therefore with a third we strengthened them: and they said, "Verily we are the Sent unto you of God."
when We sent to them two, but they belied both of them; so We reinforced (the propagation work) by a third one; so (all the three sent-ones) said: “Verily, we are unto you the sent-ones.”
When We sent to them two, they denied them both, so We replenished them with the third. And they said: Truly, We are ones who are sent to you.
We sent two [messengers], and they rejected them. We strengthened (the first two messengers) with a third. (The messengers) said [to the city], “Truly, we are messengers for you.”
At first We sent to them two Messengers, but when they rejected both, We strengthened them with a third and they all said: "Surely we have been sent to you as Messengers."
We sent to them two Messengers and they rejected both of them as liars. Then We strengthened them with a third (Messenger). They said: "We have been sent to you as Messengers."
When We sent to them two, they rejected them both; then We strengthened (them) with a third, so they said: Surely we are sent to you
when We sent to them two, they denied them both, therefore We strengthened (them) with a third, so they said, “We are messengers (sent) to you.”
When We sent to them two Messengers, they rejected them both. Then We aided them with a third. And they said, "We have indeed been sent to you."
When (at first) We sent to them two Messengers, they rejected them both. Then We reinforced (them) with a third (Messenger). Then the three of them said: ‘Surely, we have been sent to you.
Where We sent two to them, but they disbelieved in them, so We supported them with a third one, thus they said: "We are messengers to you."
Where We sent two to them, but they disbelieved in them, so We supported them with a third one, thus they said: "We are messengers to you.
Where We sent two to them, but they disbelieved in them, so We supported them with a third one, thus they said: "We are messengers to you."
When We sent to them two, so they denied/falsified them (B) , so We strengthened/ supported with a third, so they said: "We (E) (are) sent/being sent to you."
Lo! We sent unto them two [apostles], and. they gave the lie to both; and so We strengthened [the two] with a third; and thereupon they said: “Behold, we have been sent unto you [by God]!”
As We sent to them two (men). Yet they cried them lies, so We reinforced them with a third. Then they said, "Surely we are (sent) to you as Emissaries."
When We sent unto them twain, and they denied them both, so We reinforced them with a third, and they said: Lo! we have been sent unto you
We sent them two Messengers whom they rejected. We supported them by sending a third one who told the people, "We are the Messengers (of God) who have been sent to you"
when We sent to them two (apostles), and they rejected both of them, so We confirmed them with a third one. So they said, .We are sent to you
We sent to them two ‘Messengers’, but they denied both of them. Then We strengthened them with a third one who said unto them: “We are indeed ‘Messengers’ (of Allâh) to you.”
We sent two messengers towards them. They denied both of them! Then, We reinforced them with a third and they said, "We have been appointed messengers towards you."
When We sent to them two (Messengers), but they were inclined to deny both of them. Then We strengthened them with a third one who said to them: “We are indeed Messengers (of Allâh) to you”.
We sent to them two of Our envoys whom they declined to accept and accused them of falsehood. We sustained them by a third who together with the other two assured them thus: "We have been commissioned by Allah". they said, "and entrusted with His divine message which we relate to you"
We sent two at first, they rejected them; so We strengthened them with a third; and they said, “We are messengers sent to you.”
We sent them two messengers, but they rejected both. So We reinforced ˹the two˺ with a third, and they declared, “We have indeed been sent to you ˹as messengers˺.”
When We sent two to them but they denied them, so We added a third, and they said: we have been sent to you.
We first sent to them two, but when they rejected both We strengthened them with a third. They said: ‘We have been sent to you as emissaries.‘
When we sent to them two (messengers), they disbelieved them. We then supported them by a third. They said, "We are (God's) messengers to you."
We sent two to them, but they rejected both, so We reinforced them with a third, and they declared, "We are messengers to you."
We sent two to them, but they rejected both, so We reinforced them with a third, and they declared, "We are messengers to you."
When We sent to them two, so they falsified them, So We strengthened them with a third, so they said, "Surely, we are messengers to you."
When We sent unto them two (of Our apostles) they belied them both, then We strengthened (the two) with a third and they said (unto the people): Verily we are messengers to you (from Allah) .
We sent them two messengers, but they rejected them; so We reinforced them with a third, and they said: 'We are messengers who have been sent to you.'
When We sent to them two Messengers, they denied them. We then strengthened them with a third and they said, "Verily, We have been sent unto you."
When We sent to them two, they rejected both of them, then We strengthened (them) with a third, so they said: Surely we are messengers to you
When WE sent to them two Messengers they rejected them both; so WE strengthened them by a third; and they said, `Verily, we have been sent to you as Messengers.
When We sent two unto them, they denied them. So We strengthened them with a third, and they said, “Verily, we have been sent unto you!
When We sent two (messengers) to them, they rejected them both: So, We strengthened them (the two) with a third: They (the three messengers) said, "Truly, we have been sent as messengers to you."
We sent two messengers to them, but they rejected both, so We reinforced them with a third. They said, “We are messengers to you.”
We sent them two messengers, but they denied them both, so We reinforced them with a third. They said, 'We are messengers to you.'
When We first sent them two, they called them both liars; so We strengthened the two with a third. And they said, “we are messengers sent to you.â€
When We sent to them two but they denied them, so We strengthened them with a third, and they said, "Indeed, we are messengers to you."
When We sent two to them, and they called both of them liars, then We strengthened with a third; and they said, 'Indeed, we are messengers to you.'
When We (first) sent to them two apostles, they rejected them: But We strengthened them with a third: they said, "Truly, we have been sent on a mission to you."
When We (first) sent to them two messengers, they rejected them: But We strengthened them with a third: they said, "Truly, we have been sent on a mission to you."
قَالُوا۟ مَاۤ أَنتُمۡ إِلَّا بَشَرࣱ مِّثۡلُنَا وَمَاۤ أَنزَلَ ٱلرَّحۡمَـٰنُ مِن شَیۡءٍ إِنۡ أَنتُمۡ إِلَّا تَكۡذِبُونَ ١٥
They said, ‘Truly, we are messengers to you,’
They (people of the town) said: “You are but humans like us. The Gracious (Allah) has revealed nothing, you are telling lies.”
They said: ye are but human beings like ourselves; the Compassionate hath not sent down aught; ye are only lying
"You are only men like us," they replied; "Ar-Rahman has not sent down any thing. You are speaking only lies."
They responded, “You are not but mere humans like us... And the Rahman has not disclosed anything... You are but liars.”
They said, ´You are nothing but human beings like ourselves. The All-Merciful has not sent down anything. You are simply lying.´
They said, ‘You are nothing but humans like us, and the All-beneficent has not sent down anything, and you are only lying.’
They said: "You are but mortals like us. The All-Merciful has never sent down anything (by way of Book, as you claim). You are only telling lies."
They (- the contemporaries of the Messengers) gave (a general) reply, `You are only human beings like ourselves. The Most Gracious (God) has revealed nothing (to you). You are simply telling lies.
They said, 'You are naught but mortals like us; the All-merciful has not sent down anything. You are speaking only lies.
They said: “You are only a human being like us, and the beneficent has not sent down anything, you are only lying.”
They said: “You are nothing but human beings like us and God, the most Gracious has not sent anything through you and you are surely liars.”
They said, “You are only human like us, and God, the Merciful Benefactor, sends no sort of revelation. You do nothing but lie.
They said, “You are nothing but human beings like us, and the All-Merciful did not send down anything; you are only lying.”
They said, 'Ye are only mortals like ourselves, nor has the Merciful sent down aught; ye are naught but liars.
They said, “You are nothing but mortals like us; the Most Gracious has not sent down anything - you are nothing but liars.”
They said, “You are but humans like us and The All-merciful has sent down nothing of the sort. You are but lying.”
The inhabitants answered, ye are no other than men, as we are; neither hath the Merciful revealed any thing unto you: Ye only publish a lie
They said, "You are naught but mortals like ourselves, nor has the Beneficent Allah revealed anything; you only lie."
But they said: 'You are only humans like ourselves. The Merciful has not sent down anything, your speech is but lies!
They said, "Ye are only men like us: Nought hath the God of Mercy sent down. Ye do nothing but lie."
They (the residents of the town) said: “You are not but human beings like us, and Ar-Rahman has not sent down anything. You do not (act in truth) but you tell lies.”
They said: You are nothing but mortals like ourselves and The Merciful caused not to descend anything. You are but lying!
(The people) said, “You are merely men like us. The Most Gracious has not revealed anything. You do nothing but lie.”
But the people replied: "You are but humans like us. The Compassionate (Allah) has revealed nothing; you are surely lying."
The people of the town said: "You are only human beings like ourselves, and the Merciful Lord has revealed nothing. You are simply lying."
They said: You are only mortals like ourselves, nor has the Beneficent revealed anything -- you only lie
They said, “You are nothing but men like us and the Beneficent (Allah) has not sent down anything, you do nothing but lie.”
They (the town-people) said, "You are none but mortals like us. And, the Gracious One has sent nothing! You are none but liars."
(The people of the city) said: ‘You are but human beings like us, and the Most Kind (Lord) has not sent down anything. You are only lying.
They replied: "You are but human beings like us, and the Almighty did not send down anything, you are only telling lies."
They said: "You are but human beings like us, and the Almighty did not send down anything, you are only telling lies.
They said: "You are but mortals like us, and the Almighty did not send down anything, you are only telling lies."
They said: "You are not except humans equal/alike to us , and the merciful did not descend from a thing, that truly you are except lying/denying/falsifying."
[The others] answered: “You are nothing but mortal men like ourselves; moreover, the Most Gracious has never bestowed aught [of revelation] from on high. You do nothing but lie!”
They said, "In no way are you anything except mortals like us; and in no way has The All-Merciful sent down anything; decidedly you do nothing except lie."
They said: Ye are but mortals like unto us. The Beneficent hath naught revealed. Ye do but lie
The people said, "You are mere mortals like us and the Beneficent God has sent nothing. You are only liars."
They (the people of the Town) said, .You are no more than human beings like us, and the RaHman (the All-Merciful Allah) has not sent down any thing. You are but telling a lie
They said: “You are not more than human beings like us, neither has the Most Beneficent (Allâh) revealed anything. You are only lying.”
They replied, "You are merely humans like us. Rehman has sent down nothing! You are just making it up!"
They said: “You are no more than human beings like us, and the True Merciful (God) has revealed nothing. You are only lying”.
But the inhabitants said: "But you are simply mortals like us and never did Allah, AL-Rahman, disclose divine knowledge or anything else to a mortal: "You are indeed liars."
They said, “You’re mortals like us. The Most Kind hasn’t sent anything, you are lying.”
The people replied, “You are only humans like us, and the Most Compassionate has not revealed anything. You are simply lying!”
They said, you are only humans like us, and the Merciful has not sent anything, for you are only lying.
But they said: ‘You are but mortals like ourselves. The Merciful has revealed nothing: you are only lying.‘
They said, "You are no more than human beings like us. The Most Gracious did not send down anything. You are liars."
They replied, "You are only human beings like us, and the Merciful-to-all has not revealed a thing. You are only telling lies."
They replied, "You are only human beings like us, and the Merciful-to-all has not revealed a thing. You are only telling lies."
They said, “You are not except humankinds like us, and Al-Rahman (The Widely merciful) did not send down a thing; you are not except lying.”
They said: You are not but men like unto us, nor has the Beneficent (Allah) sent down anything. You are speaking only lies .
They replied: 'You are nothing but mortals like ourselves. Moreover, the Lord of Grace has never revealed anything; you do nothing but lie.'
But the people said, "You are nothing but human beings like us. The Beneficent has never revealed anything. You are but lying." (6:91), (34:31)
They said: You are naught but mortals like ourselves, nor has the Beneficent Allah revealed anything; you only lie
They replied, `You are only human beings like us and the Gracious God has not revealed anything. You are only lying.
They said, “You are but human beings like us, and the Compassionate has not sent down anything. You are but lying.
The (people) said: "You are only beings like ourselves; And (Allah) the Most Gracious (Ar-Rahman) sends nothing to be made known (or disclosed): You do nothing but lie."
They replied, “You are nothing but humans like us, and the Merciful revealed nothing. You are only lying.”
They said, 'You are nothing but humans like us, and the Gracious did not send down anything; you are only lying.'
The people said, “You are nothing but human beings like us. And the Compassionate One does not send anything down at all. You are simply lying."
They said, "You are not but human beings like us, and the Most Merciful has not revealed a thing. You are only telling lies."
They said, 'You are not except mortals like us, and the Merciful has not sent down anything; you are not except lying.'
The (people) said: "Ye are only men like ourselves; and (God) Most Gracious sends no sort of revelation: ye do nothing but lie."
The (people) said: "Ye are only men like ourselves; and (Allah) Most Gracious sends no sort of revelation: ye do nothing but lie."
قَالُوا۟ رَبُّنَا یَعۡلَمُ إِنَّاۤ إِلَیۡكُمۡ لَمُرۡسَلُونَ ١٦
but they answered, ‘You are only men like ourselves. The Lord of Mercy has sent nothing; you are just lying.’ They said, ‘Our Lord knows that we have been sent to you
They (Messengers) said: “Our Lord knows that we have been sent as Messengers to you
They said: our Lord knoweth that we are surely Unto you the sent ones
(The messengers) said: "Our Lord knows that we have been sent to you
(The Rasuls) said, “Our Rabb knows, we have indeed been disclosed to you.”
They said, ´Our Lord knows we have been sent as Messengers to you.
They said, ‘Our Lord knows that we have indeed been sent to you
(The Messengers) said: "Our Lord knows that we certainly are Messengers sent to you
They said, `Our Lord knows that we have been, of course, sent to you
They said, 'Our Lord knows we are Envoys unto you
And they said: “Our Lord knows that indeed we are sent to you,
They replied: “By God, He knows that we are His Messengers.”
They said, “Our Lord knows that we have been sent on a mission to you
They said, “Our Lord knows that we are indeed emissaries sent to you,
They said, 'Our Lord knows that we are sent to you
They answered, “Our Lord knows that surely, without doubt, we have been sent towards you.”
They said, “Our Lord knows that we indeed have truly been sent unto you
The apostles replied, our Lord knoweth that we are really sent unto you
They said, "Our Lord knows that we are most surely messengers to you
They said: 'Our Lord knows that we are Messengers to you
They said, "Our Lord knoweth that we are surely sent unto you
(The trio) said: “Our Nourisher-Sustainer knows (that) surely, indeed we are unto you the sent-ones
They said: Our Lord knows that we are ones who are sent to you.
They said, “Our Lord knows that we have indeed been sent to you.
They said: "Our Lord knows that we have indeed been sent as Messengers towards yo
The Messengers said: "Our Lord knows that we have indeed been sent to yo
They said: Our Lord knows that we are surely sent to you
They said, “Our Fosterer knows that we are certainly messengers (sent) to you
They (the Messengers) said, "Our Lord knows that we are indeed sent to you as His Messengers."
(The Messengers) said: ‘Surely, our Lord knows that we have been sent to you
They said: "Our Lord knows that we have been sent to you."
They said: "Our Lord knows that we have been sent to you.
They said: "Our Lord knows that we have been sent to you."
They said: "Our Lord knows, that we are to you sent/messengers (E)."
Said [the apostles]: “Our Sustainer knows that we have indeed been sent unto you
They said, "Our Lord knows that surely we are indeed Emissaries to you
They answered: Our Lord knoweth that we are indeed sent unto you
They said, "Our Lord knows that We are Messenger
They (the messengers) said, .Our Lord knows that we are undoubtedly sent to you
The ‘Messengers’ said: “Our Lord knows perfectly well that we are indeed ‘Messengers’(of Allâh) to you.”
They said, "Our Lord knows! We really are messengers towards you!"
The Messengers said: “Our Lord knows well that we are indeed (His) Messengers to you”.
And there, the messengers said: " Indeed, does Allah, our Creator, know that we have been entrusted with His divine message to relate it to you"
They said, “Our Lord knows we are messengers sent to you,
The messengers responded, “Our Lord knows that we have truly been sent to you.
They said: our Lord knows that we were indeed sent to you.
They said: ‘Our Lord knows that we are true emissaries
They said, "Our Lord knows that we have been sent to you.
They said, "Our Lord knows that we are messengers to you,
They said, "Our Lord knows that we are messengers to you
They said, “Our Lord knows that we are messengers to you.
They (the messengers) said: Our Lord knows that we have been sent to you.
They said: 'Our Lord knows that we have indeed been sent to you.
Said the Messengers, "Our Lord knows that we have been indeed sent to you
They said: Our Lord knows that we are most surely messengers to you
They said, `Our Lord knows that we are, indeed HIS Messengers to you
They said, “Our Lord knows. Verily we have indeed been sent unto you
They (the three messengers) said: "Our Lord does know that we have been sent on a mission to you
They responded, “Our Lord knows that we’ve been sent to you.
They said, 'Our Lord knows that we are messengers to you.
The messengers said, "Our Lord knows we are indeed messengers sent to you.
They said, "Our Lord knows that we are messengers to you
They said, 'Our Lord knows indeed we are surely messengers to you,
They said: "Our Lord doth know that we have been sent on a mission to you
They said: "Our Lord doth know that we have been sent on a mission to you
وَمَا عَلَیۡنَاۤ إِلَّا ٱلۡبَلَـٰغُ ٱلۡمُبِینُ ١٧
Our duty is only to deliver the message to you,’
and our duty is to convey the message clearly.”
And on us is naught but manifest preaching
Our duty is to convey the message clearly."
“We are only responsible for clear notification.”
We are only responsible for clear transmission.´
and our duty is only to communicate in clear terms.’
"And what rests with us is but to convey (God’s Message) fully and clearly; (we do not compel faith)."
`And our duty is only to convey (the Message) in clear terms.
and it is only for us to deliver the Manifest Message.
and our responsibility is only delivering (the message) clearly.”
And our mission is to relay His message to you
“And our duty is only to proclaim the message clearly.
and our only duty is evident proclamation.”
and we have only our plain message to preach.
“And our duty is nothing but to plainly convey (the message).”
and there is no duty upon us except the most evident deliverance of the message.”
And our duty is only public preaching
"And nothing devolves on us but a clear deliverance (of the message)."
And it is only for us to deliver a Clear Message.
To proclaim a clear message is our only duty."
and (there is) not (a responsibility) over us except a propagation, very plain and evident.”
On us is only the delivering of the clear message.
Our duty is only to proclaim the lucid message.”
and our only duty is to convey His message plainly."
and our duty is no more than to clearly convey the Message."
And our duty is only a clear deliverance (of the message)
and there is no (responsibility) on us except clear conveyance (of the message).”
"And our responsibility is only to deliver the divine Message clearly."
And there is nothing binding upon us except to communicate the message clearly.
"And we are only required to give a clear delivery."
"And we are only required to give a clear delivery.
And we are only required to give a clear delivery.
And nothing (is) on us except the information/communication, the clear/evident
but we are not bound to do more than clearly deliver the message [entrusted to us].”
And in no way is there anything (incumbent) on us except the evident Proclamation."
And our duty is but plain conveyance (of the message)
who have been sent to you. Our only duty is to preach clearly to you"
Our obligation is no more than to convey the message clearly
Our mission is only to convey (& promulgate the message of Allâh) in intelligible way to you."
"Our responsibility is nothing more than to convey the message in clear explicit terms!"
Our mission is only to convey ( His Message) clearly".
"And we are responsible only for proclaiming His divine message distinctly expressing all that is meant, leaving nothing merely implied"
and our duty is to communicate the Message clearly.”
And our duty is only to deliver ˹the message˺ clearly.”
And our duty is only to convey clearly.
Our only duty is to give plain warning.‘
"Our sole mission is to deliver the message."
and we are responsible only for delivering [the message] clearly."
and we are responsible only for delivering [the message] clearly.”
And nought upon us except the obvious notification.”
And our duty is only to deliver the clear Message .
Our only duty is to clearly deliver the message [entrusted to us].
And our duty is only to convey the Message clearly."
And nothing devolves on us but a clear deliverance (of the message)
`And our duty is only plain delivery of the Message.
And naught is incumbent upon us save the clear proclamation.
"And our duty is only to tell (you) the clear message."
We only must convey the Clear Message.”
And our only duty is clear communication.'
"And our only obligation is clear communication.â€
And we are not responsible except for clear notification."
And nothing is upon us except the clear communication.’
"And our duty is only to proclaim the clear Message."
"And our duty is only to proclaim the clear Message."
قَالُوۤا۟ إِنَّا تَطَیَّرۡنَا بِكُمۡۖ لَىِٕن لَّمۡ تَنتَهُوا۟ لَنَرۡجُمَنَّكُمۡ وَلَیَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِیمࣱ ١٨
but they answered, ‘We think you are an evil omen. If you do not stop, we shall stone you, and inflict a painful torment on you.’
They (people) said: “Surely, we see an evil omen (sign) from you. If you don’t stop, we will surely stone you and a painful punishment will touch you from us.”
They said: verily we augur ill of you ; if ye desist not, we shall surely stone you, and there will befall you from us a torment afflictive
They rejoined: "We feel you augur ill. If you do not desist, we shall stone you to death, and inflict a grievous punishment on you."
They said, “Indeed, we think you are a bad omen... So, if you do not desist we will definitely stone you to death and a severe suffering will afflict you from us.”
They said, ´We see an evil omen in you. If you do not stop we will stone you and you will suffer a painful punishment at our hands.´
They said, ‘Indeed we take you for a bad omen. If you do not relinquish we will stone you, and surely a painful punishment will visit you from us.’
They said: "We augur ill of you. If you do not desist, we will most certainly stone you, and a painful punishment will most certainly afflict you at our hands."
They (- the people of the town) said, `We augur ill from you (for we are always seize with one calamity or the other after your advent). If you do not give it (- your preaching) over we will certainly excommunicate you and a painful punishment shall befall you at our hands.
They said, 'We augur ill of you. If you give not over, we will stone you and there shall visit you from us a painful chastisement.
They said: “We consider you as bad omen, if you do not stop, we shall stone you and a painful punishment by us shall touch you.”
People said: “We consider you bad omens and if you do not stop this nonsense we will either stone you or punish you in a horrible manner.”
They said, “For us, we predict an evil omen from you. If you desist not, we will certainly stone you, indeed a terrible punishment will be inflicted on you by us.
They said, “We see an evil omen in youpl; if you do not give up, we will most surely stone you, and a painful punishment from us will most surely afflict you.”
They said, 'Verily, we have augured concerning you, and if ye do not desist we will surely stone you, and there shall touch you from us a grievous woe.
They (the people of the city) said, “We think you are ominous; indeed, if you do not desist, we shall surely stone you to death, and you will surely face a grievous torture at our hands.”
They said, “We indeed augur evil omen from you. If you do not desist, we will most certainly pelt you and a painful punishment will most certainly touch you from us.”
Those of Antioch said, verily we presage evil from you: If ye desist not from preaching, we will surely stone you, and a painful punishment shall be inflicted on you by us
They said, "Surely we augur (fear) evil from you; if you do not desist, we will certainly stone you, and there shall certainly afflict you a painful chastisement from us."
They answered: 'We predict evil of you. If you do not desist, we will stone you and a painful punishment from us will befall you.
They said, "Of a truth we augur ill from you: if ye desist not we will surely stone you, and a grievous punishment will surely befall you from us."
They (the people) said: “Surely, we have become caught in an evil omen because of you. Surely, if you do not desist (from propagating Al-Kitab), we will surely (reject and) drive you out, and indeed a painful punishment will touch you from us.”
They said: Truly, we augured ill of you. If you refrain not yourselves, we will, certainly, stone you. Certainly, a painful punishment will afflict you from us.
(The people) said, “We certainly suspect an evil omen from you. If you don’t stop, we will certainly stone you. A horrible punishment will indeed be inflicted on you by us.”
The people replied: "We regard you as an evil omen for us. Desist, or we will either stone you or you will receive from us a painful punishment."
The people of the town said: "We believe you are an evil omen for us. If you do not desist, we will stone you or you will receive a grievous chastisement from us."
They said: Surely we augur evil from you. If you desist not, we will surely stone you, and a painful chastisement from us will certainly afflict you
They said, “We consider you to be an evil omen, if you do not desist we will definitely stone you and you will definitely be afflicted by a painful punishment from us.”
They (the town-people) said, "We do indeed consider you to be portents of evil. If you desist not, we will surely stone you, and a painful punishment from us will certainly afflict you."
(The people of the city) said: ‘An evil omen has reached us from you. If you do not desist, we shall certainly stone you, and you will definitely suffer an agonizing punishment at our hands.
They replied: "We have welcomed you better than you deserve. If you do not cease, we will stone you, and you will receive a painful retribution from us!"
They said: "We have welcomed you better than you deserve. If you do not cease, we will stone you, and you will receive a painful retribution from us!
They said: "We have welcomed you better than you deserve. If you do not cease, we will stone you, and you will receive a painful retribution from us!"
They said: "That we, we had a bad omen with you (you are a bad omen to us) if (E) you did not end/terminate/stop we will stone you (E), and a painful torture from us will touch you (E)."
Said [the others]: “Truly, we augur evil from you! Indeed, if you desist not, we will surely stone you, and grievous suffering is bound to befall you at our hands!”
They said, "Surely we augur ill of you. Indeed in case you do not give over, indeed we will definitely stone you, and indeed there will definitely touch you from us a painful torment."
(The people of the city) said: We augur ill of you. If ye desist not, we shall surely stone you, and grievous torture will befall you at our hands
The people said, "We have ill omens about you. If you will not desist, we shall stone you and make you suffer a painful torment"
They (the People of the Town) said, .We take you as a bad omen for us. If you do not desist, we will certainly stone you and you will be afflicted by a painful punishment from us
They said: “We prognosticate an evil omen coming from you. If it happens that you refrain not (from this nonsense), we will definitely stone you (to death), and certainly an agonizing chastisement from us would touch you.”
They said, "We have really been jinxed by your presence. If you do not desist, we will surely stone you to death! You will receive a grievous torture from us!"
They said: “We prognosticate an evil omen coming from you. And If it happens that you don’t put an end to (this nonsense), we will surely stone you (to death), and a painful punishment will definitely touch you from us”.
But again the people said to the Messengers: "We augur from you and we esteem you as omens presaging some direful calamity, therefore unless you stop holding discourse of this faked message, we will pelt you with stones and you shall suffer grievously at our hands"
They said, “you are an evil omen for us. If you don’t stop, we’ll torture you, and punish you severely.”
The people replied, “We definitely see you as a bad omen for us. If you do not desist, we will certainly stone you ˹to death˺ and you will be touched with a painful punishment from us.”
They said: we see a bad omen in you, if you do not stop we will stone you and a painful punishment from us will afflict you.
They said: ‘Your presence bodes but evil for us. Desist, or we will stone you or inflict on you a painful scourge.‘
They said, "We consider you bad omens. Unless you refrain, we will surely stone you, or afflict you with painful retribution."
They said, "We feel that you are an evil omen. If you do not stop, We will surely stone you, and cause you to suffer severely."
They said, "We feel that you are an evil omen. If you do not stop, We will surely stone you, and cause you to suffer severely."
They said, “We augur, our evil bird omen is by you; If you do not desist, we will stone you, and there will touch you, from us, a painful torment."
(The pagans told the prophets:) For us, we augur an evil omen from you, if you do not desist, we will certainly stone you, and there shall certainly afflict you a painful chastisement from us .
Said [the others]: 'We augur evil from you. Unless you desist, we will surely stone you and inflict on you a painful suffering.'
The people said, "We consider you bad omens. Indeed, if you desist not, we will surely stone you, and grievous punishment will befall you at our hands."
They said: Surely we augur evil from you; if you do not desist, we will certainly stone you, and there shall certainly afflict vou a painful chastisement from us
The disbelievers said, `Surely, we augur evil fortune from you; if you desist not, we will, certainly, stone you, and a painful punishment will, surely, befall you at our hands.
They said, “Truly we augur ill of you. If you cease not, we shall certainly stone you, and a painful punishment will certainly befall you from us.
The (people) said: "About us, we see an evil sign from you: If you do not stop, we will surely stone you, and a truly painful punishment will be given to you by us."
They said, “We see an ill omen from you. If you don’t stop, we will stone you and punish you severely.”
They said, 'We see an evil omen in you; if you do not give up, we will stone you, and a painful punishment from us will befall you.'
The people said, "We see an evil omen in you: if you do not desist, we will stone you, and a painful punishment will hit you from us.â€
They said, "Indeed, we consider you a bad omen. If you do not desist, we will surely stone you, and there will surely touch you, from us, a painful punishment."
They said, 'Indeed we, we regard you as an evil omen, surely if you do not desist, surely we will definitely stone you, and surely a painful punishment will definitely touch you from us.'
The (people) said: "for us, we augur an evil omen from you: if ye desist not, we will certainly stone you. And a grievous punishment indeed will be inflicted on you by us."
The (people) said: "for us, we augur an evil omen from you: if ye desist not, we will certainly stone you. And a grievous punishment indeed will be inflicted on you by us."
قَالُوا۟ طَـٰۤىِٕرُكُم مَّعَكُمۡ أَىِٕن ذُكِّرۡتُمۚ بَلۡ أَنتُمۡ قَوۡمࣱ مُّسۡرِفُونَ ١٩
The messengers said, ‘The evil omen is within yourselves. Why do you take it as an evil omen when you are reminded of the Truth? You are going too far!’
They (Messengers) said: “Your evil omens be with you! (Do you call it ‘evil omen’) because you are admonished? Nay, but you are a transgressing people.”
They said: your evil augury be with you. Call ye it an ill- luck because ye are admonished! Aye! ye are a people extravagant
(The messengers) said: "The augury is within your own selves. Do you (consider it a bad omen) that you should be warned? You are a people guilty of excess."
They said, “Your bad omen is from you... (Is it a bad omen) because you are reminded (of your reality)? No, you are a wasteful people.”
They said, ´Your evil omen is in yourselves. Is it not just that you have been reminded? No, you are an unbridled people!´
They said, ‘Your bad omens attend you. What! If you are admonished . . . . Rather you are a profligate lot.’
(The Messengers) said: "What you describe as augury lies with you. What? (Do you consider it an ill augury) to be reminded (of the truth) and admonished? No, indeed! Rather, you are a people committing excesses and wasteful of your God-given faculties."
They said, `Your ills are of your own making. (Do you say all this) because you have been admonished? Nay, but the real thing is you are a pack of transgressors.
They said, 'Your augury is with you; if you are reminded? But you are a prodigal people.
They said: “Your bad omen is with yourselves. Is it because you are reminded (that you say this)? No, but you are excessive people.”
They said: “Your evil fortune is with you as you do not listen to God’s message; indeed you are evils people.”
They said, “Your evil omens are with you. Are you not then advised? No, but you are a people transgressing all bounds.
They said, “Your evil omen is within yourselves. Can it be that it is because you were reminded? Rather, you are an extremist people!”
Said they, 'Your augury is with you; what! if ye are reminded -? Nay, ye are an extravagant people!
They said, “Your evil omens are with you! What! You get annoyed for being advised? In fact you are a people who transgress the limits!”
They said, “Your evil omen is only with you. Is it because you are reminded? Nay! You are a people most wasteful.”
The apostles answered, your evil presage is with yourselves: Although ye be warned, will ye persist in your errors? Verily ye are a people who transgress exceedingly
They said, "Your evil omen (expectation, foreboding) is with yourselves. What! Is it because you are reminded? Nay, you are a people that transgress all bounds."
They said: 'Your prediction is with you, if you are reminded. Surely, you are but a wayward nation.
They said, "Your augury of ill is with yourselves. Will ye be warned? Nay, ye are an erring people."
They said, “Your evil omens concern you whether you have been admonished — nay, you are a nation of those who cross (and transgress the limits and bounds given in Allah’s Book).”
They said: Ones who auger ill will be with you! Is it because you were reminded? Nay! You are a folk, ones who are excessive.
(The messengers) said, “Your evil omen is with you. Is it because you are admonished? Nonsense! You are a sinful people.”
They said: "Your evil omens lie within yourselves. Do you say this because you are being admonished? Indeed you are a nation of transgressors."
The Messengers replied: "Your evil omen is with you. (Are you saying this) because you were asked to take heed? The truth is that you are a people who have exceeded all bounds."
They said: Your evil fortune is with you. What! If you are reminded! Nay, you are an extravagant people
They said, “(Let) your evil omens be with you. What! (you resist us just) because you are reminded, no, you are an extravagant people.”
They said, "Your evil portents be with you. Do you consider it evil that you are reminded of your duty to Allah!? Nay, you are a people transgressing all bounds."
(The Messengers) said: ‘Your evil omen is with you. Is it an evil omen that you are admonished? Nay, but you are a people who exceed limits.
They said: "Keep your welcome with you, for you have been reminded. Indeed, you are transgressing people."
They said: "Keep your welcome with you, for you have been reminded. Indeed, you are transgressing people.
They said: "Keep your welcome with you, for you have been reminded. Indeed, you are an overindulgent people."
They said: "Your omen (fate/future is) with you, (even if you) are, you were reminded, but you are a nation (of) wasters/extravagators ."
[The apostles] replied: “Your destiny, good or evil, is [bound up] with yourselves! [Does it seem evil to you] if you are told to take [the truth] to heart? Nay, but you are people who have wasted their own selves!”
They said, "Your bird (of augury) is with you; is it so, in case you are reminded? (i.e., Do you call it an evil omen that we remind you?) No indeed, (but) you are an extravagant people."
They said: Your evil augury be with you! Is it because ye are reminded (of the truth)? Nay, but ye are froward folk
The Messengers said, "This ill omen lies within yourselves. Will you then take heed? In fact, you are a transgressing people."
They said, .Your bad omen is with yourselves. (Do you take it as bad omen) if you are given a good counsel? Rather, you are a people who cross all limits
The ‘Messengers’ replied: “Your evil omen is with you. (Do you consider this an evil omen) when you are admonished? Nay, but you are prodigals.”
The messengers responded, "Is it because you are being fore-warned? You are your own jinx. In fact, you are a nation guilty of excess!"
The Messengers replied: ”Your evil omen is with yourselves. Is it because you are admonished? Nay, but you are prodigals”.
The Messengers said: "You augur well or ill according to your disposition and your intentions, and the mould of your fortune is in yourselves and the event is only sanctioned by Allah". And do you people, they added, "consider the spirit of truth that guides into all truth a presage of evil! You are but a people characterized by disobedience and transgression"
The messengers replied, “The evil omen is with you. Are you annoyed because you’ve been reminded? You’ve gone beyond the limits.
The messengers said, “Your bad omen lies within yourselves. Are you saying this because you are reminded ˹of the truth˺? In fact, you are a transgressing people.”
They said: your bad omen is with you once you have been reminded, but you are wasteful people.
They said: ‘The evil you forebode can come only from yourselves. Will you not take heed? Surely you are great transgressors.‘
They said, "Your omen depends on your response, now that you have been reminded. Indeed, you are transgressing people."
They said, "Your evil omen is upon you. How can it be evil that you were reminded [about God]? You are rather going too far."
They said, "Your evil omen is upon you. How can it be evil that you were reminded [about God]? You are rather going too far."
They said, “Your evil bird omen is with you. Is it because you were reminded? Nay, but you are an extravagant kinfolk.”
They said: your evil omens are with yourselves, (should you augur a bad omen) if you are admonished? But you are a prodigal people .
[The messengers] replied: 'The evil you forebode is within yourselves. [Why do you take this as an evil omen] when you are only being reminded of the truth? Truly, you are going too far.'
The Messengers replied, "Your destiny rests with yourselves, now that you have been reminded. (There is no such thing as a bad omen (17:13)). Nay, but you are a people who are wasting away your potentials." (10:12)
They said: Your evil fortune is with you; what! if you are reminded! Nay, you are an extravagant people
The Messengers replied, `Your evil fortune is with your ownselves. Do you say this because you have been admonished? Nay, you are a people transgressing all bounds.
They said, “Your auguring ill is upon yourselves though you have been reminded? Nay, you are a prodigal people!
They (the prophets) said: "Your evil signs are with yourselves: (Consider this to be an early sign), that you are warned. No, but you are a people exceeding all limits!"
They responded, “Your ill omen is with you. Is it because you were reminded? Rather, you are a transgressing people.”
They said, 'Your evil omen is upon you. Is it because you were reminded? But you are an extravagant people.'
The messengers said, "Your evil omen is on your own account; does it depend on your being admonished? No, you are a people exceeding all bounds."
They said, "Your omen is with yourselves. Is it because you were reminded? Rather, you are a transgressing people."
They said, 'Your evil omen is with you. If you are reminded? Nay, you are extravagant people.'
They said: "Your evil omens are with yourselves: (deem ye this an evil omen). If ye are admonished? Nay, but ye are a people transgressing all bounds!"
They said: "Your evil omens are with yourselves: (deem ye this an evil omen). If ye are admonished? Nay, but ye are a people transgressing all bounds!"
وَجَاۤءَ مِنۡ أَقۡصَا ٱلۡمَدِینَةِ رَجُلࣱ یَسۡعَىٰ قَالَ یَـٰقَوۡمِ ٱتَّبِعُوا۟ ٱلۡمُرۡسَلِینَ ٢٠
Then, from the furthest part of the city, a man came running. He said, ‘My people, follow the messengers
And there came a man running from the farthest part of the town and said: “O my people! Follow the Messengers.
And there came from the farthest part of the town a man running. He said; O my people! follow the sent ones
Then a man came running from the other side of the city. "O my people," he said, "follow the messengers
Then a man came running from the farthest end of the city, saying, “O my people, follow the Rasuls.”
A man came running from the far side of the city, saying, ´My people! follow the Messengers!
There came a man from the city outskirts, hurrying. He said, ‘O my people! Follow the apostles
A man came running from the farthest end of the city and said: "O my people! Follow those who have been sent (to you as Messengers of God)
Now, there came a man running from the farthest end of the town. He said, `O my people! follow the Messengers
Then came a man from the furthest part of the city, running; he said, 'My people, follow the Envoys
And a man came running from farthest part of the city. He said: “My people, follow the messengers.
At this very moment a man ran toward them from afar saying: “My fellow citizens follow God’s Messengers.”
Then there came running from the farthest part of the city, a person announcing, “O my people, follow the messengers
And there came a man rushing from the farthest end of the city. He said, “O my people, follow the emissaries.
And there came from the remote part of the city a man hastening up. Said he, 'O my people! follow the apostles
And from the outermost part of the city came a man running; he said, “O my people! Obey those who have been sent.”
And from the farthest end of the city came a man walking with a graceful demeanor, he said, “O my people, follow the messengers.
And a certain man came hastily from the farther parts of the city, and said, O my people, follow the messengers of God
And from the remote part of the city there came a man running, he said, "O my people! Follow the messengers
Then, a man came running from the furthest part of the village 'My nation, ' he said, 'follow the Messengers
Then from the end of the city a man came running: He said, "O my people! follow the Sent Ones
And there came running from the outskirts of Al-Madinah (The City), a man. He said: “O my nation! Obey the sent-ones
A man drew near from the farther part of the city, coming eagerly. He said: O my folk! Follow the ones who are sent!
Then a man came running from the farthest part of the city. He said, “O my people, obey the messengers.
In the meantime a man came running from the remote part of the City and said: "O my people! Follow these Messengers
In the meantime a man came running from the far end of the town, saying: "My people, follow the Messengers
And from the remote part of the city there came a man running. He said: O my people, follow the apostles
And a man came running from a distant (part) of the city, he said, “O my people! follow the messengers,
And from the remote part of the city there came a man running. He said, "O my people! Follow the Messengers."
And a person came running from the farthest end of the city. He said: ‘O my people, follow the Messengers
And a man came running from the farthest part of the city, saying: "O my people, follow the messengers."
And a man came running from the farthest part of the city, saying: "O my people, follow the messengers.
And from the farthest part of the city, a man came running, saying: "O my people, follow the messengers."
And from (the) farthest of the city/town came a man walking quickly he said: "You my nation, follow the messengers."
At that, a man came running from the farthest end of the city, [and] exclaimed: “O my people! Follow these message-bearers
And (there) came from the remotest part of the city a man going speedily. He said, "O my people, closely follow the Emissaries
And there came from the uttermost part of the city a man running. He cried: O my people! Follow those who have been sent
A man came running from the farthest part of the city saying, "My people, follow the Messengers
And there came a man rushing from the farthest part of the city. He said, .O my people, follow the messengers
There came from the furthermost part of the town a man running. He said: “O’ my people, follow the ‘Messengers’.
A man came running from the outskirts of the town and said, "Oh my people! Follow the messengers."
There came from the furthermost part of the town a man running. He said: “O’ my people, follow the Messengers.
And there came a man from the far end of the city, moved with compassion for his fellow men who rejected what he knew to be the truth, to say to them: "O my people, obey them, they are Messengers entrusted with the spirit of truth- that guides into all truth"
A man came running from the far side of the town, and said, “My people, follow the messengers.
Then from the farthest end of the city a man came, rushing. He advised, “O my people! Follow the messengers.
And a man came running from the far end of the town saying: oh my people, follow the messengers.
Thereupon a man came running from the far quarter of the city. ‘My people,‘ he said, ‘follow those who have been sent to you
A man came from the other end of the city, saying, "O my people, follow the messengers.
Then a man came running from the farthest end of the town, saying, "O, my people, follow the Messengers.
Then a man came running from the farthest end of the city, saying, "O, my people, follow the Messengers.
And a man came from the farthest part of the city pursued. He said, “O kinfolk, follow the messengers.
And from the farthest part of the city there came a man running; he said: O my people! Follow the messengers;
Then a man came from the farthest end of the city at speed. He said: 'My people! Follow these messengers.
At that, a man came running from the farthest end of the Town and said, "O My people! Follow these Messengers
And from the remote part of the city there came a man running, he said: O my people! follow the messengers
And from the farthest part of the town there came a man running. He said, `O my People, follow the Messengers
And from the outskirts of the city, a man came running. He said, “O my people! Follow the message bearers
Then from a far part of the City, came running, a man saying, "O my People! Obey the messengers (of Allah)
Then a man came running from the farthest part of the city, saying, “O my people, follow the messengers.
Then a man came running from the remotest part of the city. He said, 'O my people, follow the messengers
And there came, from the remotest part of the city, a man running: he said, "O my people! Follow the Messengers:
And there came from the farthest end of the city a man, running. He said, "O my people, follow the messengers
And a man came from the remote part of the city, running. He said, 'O my people! Follow the messengers.
Then there came running, from the farthest part of the City, a man, saying, "O my people! Obey the apostles
Then there came running, from the farthest part of the City, a man, saying, "O my people! Obey the messengers
ٱتَّبِعُوا۟ مَن لَّا یَسۡءَلُكُمۡ أَجۡرࣰا وَهُم مُّهۡتَدُونَ ٢١
Follow them: they are not asking you to reward them and they are rightly guided
Follow those who don’t ask of you any wages and they are rightly guided.
Follow those who ask not of you any hire, and who are rightly guided
Follow those who do not ask for any recompense of you, and are rightly guided
“Follow those who do not ask you for anything in return, who are upon the reality!”
Follow those who do not ask you for any wage and who have received guidance.
Follow them who do not ask you any reward and they are rightly guided
"Follow those who ask of you no wage (for their service), and are themselves rightly guided
`Follow those who ask no reward from you and who are following the right path
Follow such as ask no wage of you, that are right-guided
Follow those who do not ask you for any wage, and they are guided.
“Follow them as they do not ask any reward from you as they are the followers of the right path.”
“Follow those who ask no reward of you, and who have themselves received guidance. 21 (End of Part 22
Follow those who do not ask youpl any reward, and are themselves guided.
follow those who do not ask you a hire, and who are guided
“Obey those who do not ask any fee from you, and they are on guidance.”
Obey them who do not ask a reward from you while they are rightly guided.
follow him who demandeth not any reward of you: for these are rightly directed
"Follow him who does not ask you for reward, and who are the followers of the right course
follow those who ask no wage of you and are rightly guided
Follow those who ask not of you a recompense, and who are rightly guided
obey that who does not ask you a reward, and they are rightly guided people
Follow whoever asks not of you any compensation and they are ones who are truly guided.
Obey those who ask no reward of you and who have received guidance themselves.
Follow the ones who ask no reward of you and are rightly guided."
follow those who do not ask any recompense from you and are rightly-guided
Follow him who asks of you no reward, and they are on the right course
follow those who do not ask you for a reward and who are themselves guided.
"Follow those who ask of you no reward! And the Messengers are rightly guided."
Follow those who do not ask from you any compensation and who are rightly guided
"Follow those who do not ask you for any wage, and are guided."
"Follow those who do not ask you for any wage, and are guided.
Follow those who do not ask you for any wage, and are guided.
Follow who does not ask/question you (for) a reward/wage/fee, and they are guided
Follow those who ask no reward of you, and themselves are rightly guided
Closely follow (the ones) who ask of you no reward, and they are rightly-guided
Follow those who ask of you no fee, and who are rightly guided
Follow those who do not ask you for any reward and who are rightly guided
Follow those who do not claim any reward from you, and who are on the right path
Follow those who ask no reward of you (for themselves), and who have themselves received the revelation in the knowledge of Allâh.
"Follow them! They are not asking anything in return. And they are well-guided!"
Follow those who ask no reward of you and are on the right path.
"Obey them", he added, "they do not ask you for a price or anything in return, they themselves are guided into all truth and wish to relate it to you"
Follow those who don’t ask you for any payment, and they are guided.
Follow those who ask no reward of you, and are ˹rightly˺ guided.
Follow those who do not ask you for a reward and are guided.
Follow those who ask no recompense of you and are rightly guided
"Follow those who do not ask you for any wage, and are guided.
Follow those who do not ask you for [any] payment; they are [rightly] guided.
Follow those who do not ask you for [any] payment; they are [rightly] guided.
Follow those who are not asking you a wage, and they are guided.
Follow those who ask no reward of you, and who are themselves guided.
Follow those who ask you for no reward, and are themselves rightly guided.
Follow those who ask you no reward, and who are rightly guided."
Follow him who does not ask you for reward, and they are the followers of the right course
`Follow those who ask of you no reward, and who are rightly guided
Follow those who ask not of you any reward and who are guided
"Obey those who do not ask any reward from you and (those) who have themselves received (Allah’s) Guidance
Follow those who ask no payment from you, and are themselves guided.
Follow those who ask you of no wage, and are themselves guided
“Follow those who ask you no reward, but are themselves guided ones.
Follow those who do not ask of you [any] payment, and they are [rightly] guided
Follow who does not ask you for payment, and they are guided.
"Obey those who ask no reward of you (for themselves), and who have themselves received Guidance
"Obey those who ask no reward of you (for themselves), and who have themselves received Guidance
وَمَا لِیَ لَاۤ أَعۡبُدُ ٱلَّذِی فَطَرَنِی وَإِلَیۡهِ تُرۡجَعُونَ ٢٢
Why should I not worship the One who created me? It is to Him that you will be returned
Why should I not worship Him Who has created me and to Whom you shall be returned?
And what aileth me that I should not worship Him who hath created me, and Unto whom ye shall be returned
Why should I not worship Him who brought me into being, to whom you will be brought back in the end
“How can I not serve the One who gave me this disposition? To Him you will be returned.”
Why indeed should I not worship Him Who brought me into being, Him to Whom you will be returned?
Why should I not worship Him who has originated me, and to whom you shall be brought back
And what reason do I have that I should not worship Him Who originated me with a nature particular to me, and to Whom you all (as well as I) are being brought back (to give an account of our lives)
`What reason have I not to worship Him Who has created me, and to Whom you all shall be brought back
And why should I not serve Him who originated me, and unto whom you shall be returned
And why should I not serve the One Who created me, and you are returned to Him?
“Why should I not submit myself to the One who created me and to Him you will eventually return?”
“And what would happen to me if I did not serve Him Who created me, and He to Whom you will all be brought back
And why should I not worship the One Who originated me, and to Whom youpl are returned?
What ails me that I should not worship Him who originated me, and unto whom I must return
“And what is the matter with me that I should not worship Him Who created me, whereas it is towards Him that you are to return?”
Why should I not worship the One who has originated me and unto Him you shall be returned?
What reason have I that I should not worship Him who hath created me? For unto Him shall ye return
"And what reason have I that I should not serve Him Who brought me into existence? And to Him you shall be brought back
Why should I not worship Him who has originated me and to whom you shall all be returned
And why should I not worship Him who made me, and to whom ye shall be brought back
And what is to me that I may not pay obedience to that Who created me? And to Him you shall be returned
What is it for me that I worship not Him Who originated me and to Whom you will be returned?
Why would I not worship the One who created me and to whom you will be returned?
It would not be justifiable on my part if I do not worship Him Who has created me and to Whom you shall be brought back
Why should I not serve the One Who created me and to Whom all of you shall be sent back
And what reason have I that I should not serve Him Who created me and to Whom you will be brought back
And what reason do I have not to serve Him Who initiated my creation, and to Him you will be returned.
"And what reason have I that I should not worship Him Who created me?! And to Him you will be returned."
And what is the matter with me that I should not worship Him Who has created me and to Him (all of) you will be returned
"And why should I not serve the One who initiated me, and to Him is your ultimate return"
"And why should I not serve the One who initiated me, and to Him is your ultimate return?
And why should I not serve the One who initiated me, and to Him is your ultimate return?
And why for me (that) I not worship who created me/brought me into being , and to him you are being returned
“[As for me,] why should I not worship Him who has brought me into being, and to whom you all will be brought back
And for what should I not worship Him who originated me, and to Him you will be returned
For what cause should I not serve Him Who hath created me, and unto Whom ye will be brought back
"Why should I not worship God who has created me? To him you will all return
What excuse do I have if I do not worship the One who has created me and to whom you will be returned
Why should I not worship (& venerate) the One who created me? Unto Him, you are destined to return.
"Why not? Why should I not worship the One Who caused me to be? And towards Whom you all must return?"
Why should I not worship the One who created me and to whom you shall all be returned?
"And why should I not regard Allah with extreme devotion", he said, "and adore Him with appropriate acts and rites when it is He Who brought me into being and caused me to exist and He is the end and the purpose for which We are destined and to Him shall all of us return"
Why shouldn’t I worship the One Who created me and to Whom you will be returned?
And why should I not worship the One Who has originated me, and to Whom you will be returned.
And how should I not serve the One who originated me and you return to Him?
Why should I not serve Him who has created me and to whom you shall be recalled
"Why should I not worship the One who initiated me, and to Him is your ultimate return?
Why should I not worship the One who brought me into being and gave me a purpose and to whom you will be returned?
Why should I not worship the One who brought me into being and gave me a purpose and to whom you will be returned?
“And why should I not worship the one Who originated me, and to Him you will be returning?
And why should not I worship Him Who brought me into being, and unto Whom you all shall be returned.
Why should I not worship the One who has brought me into being? It is to Him that you will all return.
He continued, "Why should I not serve Him Who has originated me, and unto Whom you all will be returned
And what reason have I that I should not serve Him Who brought me into existence? And to Him you shall be brought back
`And why should I not worship HIM Who has created me, and unto Whom you will be brought back
Why should I not worship Him who originated me, and unto Whom you will be returned
"It is not reasonable for me if I did not serve Him Who created me, and to Whom you shall (all) be brought back
“Why shouldn’t I worship the One who originated me, and to whom you’ll be returned?
'And why should I not worship Him Who created me, and to Whom you will be returned
"And how could I not serve the One who created me, and to whom you will all be returned?
And why should I not worship He who created me and to whom you will be returned
And what ails me I should not worship the one who originated me, and to Him you will be returned?
"It would not be reasonable in me if I did not serve Him Who created me, and to Whom ye shall (all) be brought back
"It would not be reasonable in me if I did not serve Him Who created me, and to Whom ye shall (all) be brought back
ءَأَتَّخِذُ مِن دُونِهِۦۤ ءَالِهَةً إِن یُرِدۡنِ ٱلرَّحۡمَـٰنُ بِضُرࣲّ لَّا تُغۡنِ عَنِّی شَفَـٰعَتُهُمۡ شَیۡءࣰا وَلَا یُنقِذُونِ ٢٣
How could I take besides Him any other gods, whose intercession will not help me and who would not be able to save me if the Lord of Mercy wished to harm me
Shall I take another worthy of worship besides Him? If the Gracious (Allah) intends me no harm, their intercession will avail me nothing, nor can they save me.
Shall I take beside Him gods when, if the Compassionate should intend me any harm, their intercession will avail me not at all, nor would they save me
Should I take other gods apart from Him, who would neither be able to intercede for me nor save me if Ar-Rahman brings me harm
“Shall I take gods besides Him! If the Rahman wills to manifest adversity, their intercession will neither benefit me nor protect me...”
Am I to take as gods instead of Him those whose intercession, if the All-Merciful desires harm for me, will not help me at all and cannot save me?
Shall I take gods besides Him? If the All-beneficent desired to cause me any distress their intercession will not avail me in any way, nor will they rescue me
"Shall I take, apart from Him, deities whose intercession (that you claim they can make on our behalf) will not avail me anything, if the All-Merciful should will a harm for me, nor can they bring deliverance
`Shall I take apart from Him others as gods whose intercession, if the Most Gracious (God) should decide to do me some harm, will be of no avail to me, nor will they be able (even) to rescue me (from that harm)
What, shall I take, apart from Him, gods whose intercession, if the All-merciful desires affliction for me, shall not avail me anything, and who will never deliver me
Should I take gods other than Him? If the beneficent wants any harm for me, their mediation would not be of any use to me at all and they would not save me.
“How should I believe in other gods while they cannot make any intercession on my behalf or save me, if God wants to punish me?”
“Shall I take gods besides Him? If God, the Merciful Benefactor, should intend some adversity for me, of no use would be their intercession for me, nor can they save me
Shall I take other gods apart from Him? If the All-Merciful wants harm for me, their intercession does not avail me at all, nor can they rescue me.
Shall I take gods beside Him? If the Merciful One desires harm for me, their intercession cannot avail me at all, nor can they rescue me.
“What! Shall I appoint gods other than Allah? So that if the Most Gracious should wish me any harm, their intercession would be of no use to me, nor would they be able to save me?”
Should I take any deities besides Him? If The All-merciful intends me harm their intercession will be of no avail to me and they cannot rescue me.
Shall I take other gods besides Him? If the Merciful be pleased to afflict me, their intercession will not avail me at all, neither can they deliver me
"What! Shall I take besides Him gods whose intercession, if the Beneficent Allah should desire to afflict me with harm, shall not avail me aught, nor shall they be able to deliver me
What, shall I take, other than Him, gods whose intercession, if the Merciful desires to afflict me, cannot help me at all, and they will never save me
Shall I take gods beside Him? If the God of Mercy be pleased to afflict me, their intercession will not avert from me aught, nor will they deliver
Shall I patronise aaliha (gods) besides Him? If Ar-Rahman intends me any harm, their intercession will not benefit me whatsoever, and they will protect me not (against the wrath of God)
Will I take gods to myself other than He when, if The Merciful wants any harm for me, their intercession will not avail me at all nor will they save me.
Shall I take gods besides Him? If the Most Gracious should intend some adversity for me, their intercession would do me no good. They could not deliver me.
Should I take other gods besides Him? If the Compassionate (Allah) should intend to harm me, their intercession will avail me nothing, nor will they be able to save me
What! Shall I take any deities apart from Him whose intercession will not avail me the least were the Merciful One to bring any adversity upon me, nor will they be able to rescue me
Shall I take besides Him gods whose intercession, if the Beneficent should desire to afflict me with harm, will avail me naught, nor can they deliver me
What! should I take gods besides Him, whose recommendation will not make me free from anything, if the Beneficent (Allah) intends harm, nor will they save me?
"Shall I take to worshipping any god besides Him — gods whose intercession, if the Gracious One should desire to afflict me with harm, will avail me naught, and who can save me not?"
Should I take such gods apart from Him (Allah) that if the Most Kind (Lord) intends to do me any harm, their intercession would not bring me any benefit, nor would they be able to rescue me
"Shall I take gods besides Him If the Almighty intends any harm for me, their intercession cannot help me in the least, nor can they save me."
"Shall I take gods besides Him? If the Almighty intends any harm for me, their intercession cannot help me in the least, nor can they save me.
Shall I take gods besides Him? If the Almighty intends any harm for me, their intercession cannot help me in the least, nor can they save me.
Do I take from other than Him gods, if the merciful wants/intends me with harm, (so) their mediation does not enrich/suffice me from me a thing, and they do not rescue/save me
Should I take to worshipping [other] deities beside Him? [But then,] if the Most Gracious should will that harm befall me, their intercession could not in the least avail me, nor could they save me
Shall I take to myself, apart from Him, gods whose intercession, in case The All-Merciful wills any adversity to me, will not avail me anything, nor will they rescue me
Shall I take (other) gods in place of Him when, if the Beneficent should wish me any harm, their intercession will avail me naught, nor can they save
Should I worship other gods besides Him? If the Beneficent God was to afflict me with hardship, the intercession of the idols can be of no benefit to me nor could it rescue me from hardship
Shall I adopt those gods besides Him whose intercession, if RaHman (the All-Merciful Allah) intends to do harm to me, cannot help me in the least, nor can they come to my rescue
Will I take others besides Him as gods? If the Most Beneficent God intends me any harm, their intercession will not avail me at all, nor will they be capable of saving me?
"Shall I accept other gods besides Him? Should Rehman decide to harm me, these (false gods) could not rescue me, nor could they intervene to help a bit!"
Will I take others besides Him as gods? If the True Merciful (God) was to afflict me with harm, their intercession won’t profit me at all, nor will they be able to save me?
"Therefore, would I take besides Him gods whose intercession, if ever permitted, is valueless nor can they protect me or save me from harm should He, AL-Rahman, mean to befall me with a misfortune or wed me to a calamity!"
Should I take beside Him gods whose intercession would not benefit me in the slightest if the Most Kind wanted to harm me? Nor would they be able to save me.
How could I take besides Him other gods whose intercession would not be of any benefit to me, nor could they save me if the Most Compassionate intended to harm me?
Should I take gods besides Him? If the Merciful wants harm for me, their intercession does not benefit me the least and they don´t save me.
Should I serve other gods than Him? If it is the will of the Merciful to afflict me, their intercession will avail me nothing, nor will they save me
"Shall I set up beside Him gods? If the Most Gracious willed any harm for me, their intercession cannot help me one bit, nor can they rescue me.
Would I take any gods other than Him? if the Merciful intends me some harm, their intercession will not help me at all, nor can they save me.
Would I take any gods other than Him? if the Merciful-to-all intends me some harm, their intercession will not help me at all, nor can they save me.
Shall I take without Him gods? If Al-Rahman (The Widely merciful) wants harm for me, their intercession will not avail me about a thing, nor will they rescue me.
Shall I take (other) gods besides Him, if the Beneficent (Allah) desires affliction for me, their intercession shall not avail me aught, neither can they deliver me?
Should I worship other deities beside Him? If the Lord of Grace should will that harm befall me, their intercession will avail me nothing, nor will they save me.
Should I take gods instead of Him? But then, if the Laws of the Beneficent harm me, their intercession cannot help me at all, nor can they save me
What! shall I take besides Him gods whose intercession, If the Beneficent Allah should desire to afflict me with a harm, shall not avail me aught, nor shall they be able to deliver me
`Shall I take others beside HIM as gods? If the Gracious God should intend me any harm, their intercession will avail me naught, nor can they rescue me
Shall I take gods apart from Him? If the Compassionate desired harm for me, their intercession would avail me naught, nor would they save me
"Shall I take (other) gods besides Him? If (Allah, Ar-Rahman) Most Gracious should have some misfortune for me, their pleading for me will not be of any use and they cannot set me free
Should I take other gods besides Him? If the Merciful intends harm for me, their intercession won’t avail me at all, nor will they save me.
Shall I take other gods instead of Him? If the Merciful desires harm for me, their intercession will not avail me at all, nor will they save me
"Shall I take to other gods? If the Compassionate One wished me ill, their intercession would avail me nothing, and they would not deliver me.
Should I take other than Him [false] deities [while], if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me
Shall I take gods besides Him? If the Merciful desires harm for me, their intercession will not avail me anything, and they will not rescue me.
"Shall I take (other) gods besides Him? If (God) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me
"Shall I take (other) gods besides Him? If (Allah) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me
إِنِّیۤ إِذࣰا لَّفِی ضَلَـٰلࣲ مُّبِینٍ ٢٤
Then I would clearly be in the wrong
Then surely, I would be in plain error.
Verily then I should be in error manifest
In that case I would surely be in clear error
“In that case, I would be in clear error!”
In that case I would clearly be misguided.
Indeed then I would be in manifest error
"I would indeed, if I were to do so, be in obvious error
`Surely, in case (I do anything of the kind) I should be (falling) in (to) a clear error
Surely in that case I should be in manifest error
Then, I am certainly in obvious error.
“I will be totally wrong by doing so.”
“I would indeed, if I were to do so, be in manifest error
In that case, I should indeed be in evident misguidance.
Verily, I should then be in obvious error
“Undoubtedly, I am then in open error.”
Then I will surely be in a misguidance most evident.
Then should I be in a manifest error
"Then truly I shall manifest (clear, obvious) error
Surely, I should then be in clear error
Truly then should I be in a manifest error
Surely, I (am) then, indeed, in manifest error
Truly, I would, then, be clearly going astray.
If I did that, I would indeed be in real error.
If I do so, I would indeed be in manifest error
Surely in that case I should indeed be in evident error
Then I shall surely be in clear error
Then, in that case, I will certainly be in clear error.
"I shall then indeed be in clear error."
Then, certainly, I would be in open error
"Then I would be clearly astray."
"Then I would be clearly astray.
Then I would be clearly astray.
That I am then in (E) clear/evident misguidance
and so, behold, I would have indeed, most obviously, lost myself in error
Lo, surely (in that case) I should indeed be in evident error
Then truly I should be in error manifest
(Had I worshipped things besides God, I would have been in manifest error)
In that case, I will be in open error indeed
Definitely in that case I should be in utter deception.
"Clearly, I would then be tremendously at a disadvantage!"
Surely, I should then be in utter deception.
"For then the work of the devil will have been manifest in me and I would have been led by the nose to the loss in the maze of error"
Obviously I would be misguided.
Indeed, I would then be clearly astray.
I would then be in clear error.
Indeed, I should then be in evident error
"In that case, I would be totally astray.
I would then be clearly misguided.
I would then be clearly misguided.
Surely, I would then be in obvious astray.
Verily in that case I shall be in manifest error.
Indeed, I should clearly be in error.
Then, behold, I would have been lost in error manifest
In that case I shall most surely be in clear error
`In that case I should, indeed, be in manifest error
Truly would I then be in manifest error
"If I do so, truly I will be (making) a clear mistake
In that case, I would be in clear error.
In that case, I would be completely lost.
“Indeed, I would be in evident error.
Indeed, I would then be in manifest error
Indeed, I then surely would be in clear error;
"I would indeed, if I were to do so, be in manifest Error
"I would indeed, if I were to do so, be in manifest Error
إِنِّیۤ ءَامَنتُ بِرَبِّكُمۡ فَٱسۡمَعُونِ ٢٥
I believe in your Lord, so listen to me.’
Surely! I have believed in your Lord, so listen to me!”
Verily I believe now in your Lord; so hearken Unto me."
I believe in your Lord, so listen to me."
“I have indeed believed in the Rabb manifest in you, listen to me!”
I have iman in your Lord so listen to me!´
Indeed I have faith in your Lord, so listen to me.’
"But surely, I have believed in (the Lord Who is, in fact,) the Lord of you all, so listen to me (heedfully)!"
`I have believed in your (true) Lord, therefore listen to me.
Behold, I believe in your Lord; therefore hear me!
Indeed, I have believed in your Lord, so listen to me.”
“Surely I believe in the Lord of you all; please hear me.”
“For me, I have faith in the Guardian Evolver of you all, so listen to me.
Indeed, I have attained faith in yourpl Lord, so listen to me.”
verily, I believe in your Lord, then listen ye to me!
“Indeed I have believed in your Lord, so heed me.”
I have indeed believed in your Lord so hear me.”
Verily I believe in your Lord; wherefore hearken unto me
"Verily, I believe in your Lord, therefore hear me."
I believe in your Lord, so hear me.
Verily, in your Lord have I believed; therefore hear me."
Verily, I have come to Believe in your Nourisher-Sustainer, so listen to me!”
Truly, I believed in your Lord so hear me!
Truly, I have faith in your Lord. Listen to me then.”
Surely I believe in your Lord, so listen to me."
I believe in your Lord; so listen to me."
Surely I believe in your Lord, so hear me
I have believed in your Fosterer, so listen to me.”
"I do indeed believe in your Lord, so give me a hearing."
Surely, I have believed in your Lord, so listen to me (attentively).
"I have believed in your Lord, so listen to me!"
"I have believed in your Lord, so listen to me!
I have believed in your Lord, so listen to me!
That I believed with (in) your Lord, so hear/listen to me
“Verily, [O my people,] in the Sustainer of you all have I come to believe: listen, then, to me!”
Surely I believe in your Lord, so hear me!"
Lo! I have believed in your Lord, so hear me
Messengers, listen to me. I believe in your Lord."
Undoubtedly I have believed in your Lord; so listen to me
Indeed, I believe in your Lord, thus, hear me.”
"I have come to believe in your Lord! So listen!"
Indeed, I affirm my Faith in your Lord, so hear me”.
"Hear me", he said, "as I declare that I have acknowledged Allah, your Creator, and accepted His system of faith and worship with a consenting mind and you shall bear witness to this declaration here and Hereafter"
I chose to believe in Your Lord, so please listen to me.
I do believe in your Lord, so listen to me.”
I surely believe in your Lord, so listen to me.
I believe in your Lord; so hear me.‘
"I have believed in your Lord; please listen to me."
I have believed in your Lord, so listen to me."
I have believed in your Lord, so listen to me."
Surely, I have believed in your Lord, so listen to me.”
Verily I have believed in your lord, therefore hear me!
I do believe in the Lord of you all; so listen to me.'
Verily, I have come to believe in your Lord. Listen, then, to me!"
Surely I believe in your Lord, therefore hear me
`I believe in your Lord; so listen to me.
Truly I believe in your Lord, so listen to me.
"For me, I have faith in the Lord of you (all): Then, listen to me!"
I have believed in your Lord, so listen to me.”
I have believed in your Lord, so listen to me.'
“I do believe in your Lord: so listen to me.â€
Indeed, I have believed in your Lord, so listen to me."
Indeed, I have believed in your Lord, so listen to me.'
"For me, I have faith in the Lord of you (all): listen, then, to me!"
"For me, I have faith in the Lord of you (all): listen, then, to me!"
قِیلَ ٱدۡخُلِ ٱلۡجَنَّةَۖ قَالَ یَـٰلَیۡتَ قَوۡمِی یَعۡلَمُونَ ٢٦
He was told, ‘Enter the Garden,’ so he said, ‘If only my people kne
It was said (to him when the disbelievers killed him): “Enter Paradise.” He said: “Would that my people knew (what I know)!
It was said: enter thou the Garden. He said: would that my people knew
(But they stoned him to death.) It was said to him: "Enter Paradise;" and he said: "If only my people kne
(He was told) “Enter Paradise!” He said, “I wish my people knew my state!”
He was told, ´Enter the Garden!´ He said, ´If my people only knew
He was told, ‘Enter paradise!’ He said, ‘Alas! Had my people only know
(But they killed him, and this word of welcome) was said to him: "Enter Paradise!" He said: "Would that my people knew
It was said (to him by God), `Enter Paradise (while you are still living).' He said, `O, would that my people knew
It was said, 'Enter Paradise!' He said, 'Ah, would that my people had knowledg
(After his death) he was told: “Enter the garden.” He said: “I wish my people knew
When he was told (at the moment of his death) : “Enter the Paradise”, he said “I wish my people would see me now”
It was said, “Enter the garden.” He said, “I wish that my people knew
It was said, “Enter the Garden (of Paradise).” He said, “Oh if only my people could know
It was said, 'Enter thou into Paradise!' said he, 'O, would that my people did but know
It was said to him, “Enter Paradise”; he said, “If only my people knew!”
He was told, “Enter the garden.” He said, “Would that my people had known
But they stoned him: And as he died, it was said unto him, enter thou into paradise. And he said, O that my people kne
It was said (unto him), "Enter the garden." He said, "O would that my people kne
It was said (to him): 'Enter Paradise, ' and he said: 'Would that my people kne
- It was said to him, "Enter thou into Paradise:" And he said, "Oh that my people kne
(The disbelievers killed him and the martyr) was told: “Enter Paradise.” (The martyr) said (in his comments): “Oh (I) wish, my nation may know (the unseen) —
It was said: Enter the Garden. He said: O would that my folk know
[After he died,] it was said, “Enter Paradise.” He said, “If only my people had known!
Consequently they killed that man and it was said to him: "Enter paradise." He exclaimed: "Would that my people knew that what I know
(Eventually they killed him and he was told): "Enter Paradise." The man exclaimed: "Would that my people kne
It was said: Enter the Garden. He said: Would that my people knew
It was said, “Enter the garden.” He said, “I wish my people could know
It was said, "Enter the Garden." He said, "Would that my people knew"
(The disbelievers martyred him; then it) was said (to him): ‘(Come,) enter Paradise.’ He said: ‘Alas! Would that my people knew
It was said: "Enter Paradise." He said "Oh, how I wish my people only knew!"
It was said: "Enter the Paradise." He said "Oh, how I wish if only my people knew!
It was said: "Enter Paradise." He said "Oh, how I wish if only my people knew!"
(It) was/is said: "Enter the Paradise." He said: "Oh if only my nation know."
[And] he was told, “[Thou shalt] enter paradise!” - [whereupon] he exclaimed: “Would that my people kne
It was said, "Enter the Garden!" He said, " Oh, would that my people knew
It was said (unto him): Enter paradise. He said: Would that my people kne
(Having been murdered by the disbelievers) he was told to enter paradis
(Thereafter when his people killed him,) it was said to him, .Enter the Paradise. He said, .Would that my people kne
It was said (unto him after they had murdered him), "Enter ‘Al-Jannah’!" He said: "Ah, would that my people had known
(After they stoned him to death), he was told to enter paradise! The man said, "Alas! If only my people knew!"
It was said (to him after they had murdered him), "Enter Al-Jannah!" He said: "Ah, would that my people had known
(The man might have suffered martyrdom at their hands) Received with gracious and hearty welcome and great honour in heaven’s Realm, he was ushered to Paradise and there he exclaimed: "I wish my people knew"
“Enter the Garden of Paradise,” he was told. “If only my people knew,” he said,
˹But they killed him, then˺ he was told ˹by the angels˺, “Enter Paradise!” He said, “If only my people knew
He was told: enter the garden (of paradise); he said: if only my people knew.
He was told: ‘Enter Paradise,‘ and he said ‘Would that my people kne
(At the time of his death) he was told, "Enter Paradise." He said, "Oh, I wish my people knew.
It was said [to him], "Enter Paradise." He said, "I wish that my people only knew
It was said [to him], "Enter Paradise." He said, "I wish that my people only knew
It is said, "Enter Paradise." He said, "O I wish my kinfolk were knowing.
(Finally he became martyr.) It was said (unto him): Enter Paradise. He said: O would that my people had known,
He was told: 'Enter paradise.' He said: 'Would that my people knew
And this man was told, "You shall enter Paradise." He exclaimed, "I wish my people only knew
It was said: Enter the garden. He said: O would that my people had know
It was said to him, Do thou enter Paradise.' He said, `O, would that my people knew
It was said unto him, “Enter the Garden!” He said, “Would that my people kne
It was said: "You enter the Garden." He said: "O me! If only my people knew (what I know)
It was said, “Enter Paradise,” he said, “If only my people knew.
It was said, 'Enter Paradise.' He said, 'If only my people knew
It was said. "Enter the garden." He said, “Ah, would that my people knew
It was said, "Enter Paradise." He said, "I wish my people could kno
It was said, 'Enter the Garden.' He said, 'O would that my people know,
It was said: "Enter thou the Garden." He said: "Ah me! Would that my People knew (what I know)!
It was said: "Enter thou the Garden." He said: "Ah me! Would that my People knew (what I know)!
بِمَا غَفَرَ لِی رَبِّی وَجَعَلَنِی مِنَ ٱلۡمُكۡرَمِینَ ٢٧
how my Lord has forgiven me and set me among the highly honoured.’
That my Lord has forgiven me and made me among the honored ones!”
That my Lord hath forgiven me, and hath made me of the honoured ones
How my Lord has forgiven me and made me one of those who are honoured!"
“How my Rabb forgave me and placed me among those who are the receivers of generosity (the Name Karim).”
how my Lord has forgiven me and placed me among the honoured ones!´
for what my Lord forgave me and made me one of the honoured ones!’
"That my Lord has forgiven me and made me one of those honored (with particular favors)!"
`For what reason has my Lord granted me protection (from pitfalls in this life) and included me among the honoured (servants of His)!
that my Lord has forgiven me and that He has placed me among the honoured.
how my Lord forgave me and made me of the honored ones.”
“That my Lord has forgiven me and has put me in rank with honored ones.”
“That my Lord has granted me forgiveness, and has enrolled me among those held in honor.
how my Lord has forgiven me and made me one of the honored!”
for that my Lord has forgiven me, and has made me of the honoured.
“The manner in which my Lord has pardoned me and made me of the honoured ones!”
how my Lord has forgiven me and has appointed me among those honored with grace.”
how merciful God hath been unto me! for he hath highly honoured me
"Of that on account of which my Lord has forgiven me and made me of the honoured ones!"
that my Lord has forgiven me, and caused me to be amongst the receivers of generosity.
How gracious God hath been to me, and that He hath made me one of His honoured ones."
of that (that) my Nourisher-Sustainer provided forgiveness for me and He made me out of the honoured ones.”
that my Lord forgave me and made me one who is honored!
“My Lord has granted me forgiveness and has enrolled me among those held in honor.”
How my Lord has granted me forgiveness and included me among the honored ones."
for what reason Allah has forgiven me and placed me among the honoured ones."
How my Lord has forgiven me and made me of the honoured ones
(the reason) because of which my Fosterer protectively forgave me and placed me among the honoured ones.”
"How my Lord has forgiven me and made me one among those honoured!"
That my Lord has forgiven me, and put me amongst the honoured and near ones.
"Of what my Lord has forgiven me, and made me of the honoured ones."
"Of what my Lord has forgiven me, and made me of the honored ones.
Of what my Lord has forgiven me, and made me of the honored ones.
With what my Lord forgave for me, and He made/put me from the honoured
how my Sustainer has forgiven me [the sins of my past], and has placed me among the honoured ones!”
With what (Grace) my Lord has forgiven me, and He has made me among the honored."
With what (munificence) my Lord hath pardoned me and made me of the honoured ones
(wherein he said), "Would that people knew how my Lord has granted me forgiveness and honor"
how my Lord has forgiven me and placed me among the honoured ones!
That my Lord has forgiven and made me of the honored ones!”
"My lord forgave me and included me among the honorable! And in return for what?"
That my Lord has forgiven me and that He has placed me among the honored ones!”
How has Allah, my Creator, received me, forgiven me and united me with those who are highly esteemed and greatly honoured
“the extent to which My Lord has forgiven me and placed me among the honourable.”
of how my Lord has forgiven me, and made me one of the honourable.”
How my Lord has forgiven me and made me of the honoured.
how gracious my Lord has been to me, how highly He has honoured me!‘
"That my Lord has forgiven me, and made me honorable."
how my Lord has forgiven me and placed me among the highly honored."
how my Lord has forgiven me and placed me among the highly honored."
With what my Lord has forgiven me and set me among the honorable ones.”
That my Lord has forgiven me and made me of the honoured ones.
how my Lord has forgiven me my sins, and has placed me among the highly honoured!'
That my Lord has absolved my imperfections, and has made me among the honored ones."
Of that on account of which my Lord has forgiven me and made me of the honored ones
`How graciously my Lord has granted me forgiveness and has made me of the honoured ones !
how my Lord forgave me and placed me among the honored.
"That my Lord has given me Forgiveness and has given me (a place) among those held in honor!"
How my Lord has forgiven me and made me among the honored.”
How my Lord has forgiven me, and made me one of the honored.'
“my Lord has forgiven me and placed me among the honored ones!"
Of how my Lord has forgiven me and placed me among the honored."
For that my Lord has forgiven me, and made me among the honoured ones.'
"For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!"
"For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!"
۞ وَمَاۤ أَنزَلۡنَا عَلَىٰ قَوۡمِهِۦ مِنۢ بَعۡدِهِۦ مِن جُندࣲ مِّنَ ٱلسَّمَاۤءِ وَمَا كُنَّا مُنزِلِینَ ٢٨
After him We did not send any army from heaven against his people, nor were We about to
And We did not send down against his people after him a host from heaven, nor do We send (such a thing).
And We sent not against his people after him a host from heaven, nor have We been sending down any such
We did not send down any army against his people from heaven, nor did We have to send one
After that We did not disclose upon his people any army from the heavens, nor would We have done so.
We did not send down to his people any host from heaven after him nor would We send one down.
After him We did not send down on his people a host from the sky, nor We would have sent down
We did not send down upon his people after him any hosts (of angels) from heaven (to destroy them): it is not Our way to send down such
We sent no contingent (of force) from heaven, against his people (to destroy them), after that (he has believed) nor do We ever command (any of such things)
And We sent not down upon his people, after him, any host out of heaven; neither would We send any down
And We did not send down any troops from the sky against his people after him, and We were not to send down (the troops against his people).
I (God) did not sent any army to challenge his people after his death. It was not necessary to do such a thing
And We did not send down against his people after him any guest from heaven, nor was it necessary for Us to do so
And after him, We sent down no soldiers from heaven to his people, nor would We ever send any down.
And we did send down upon his people no hosts from heaven, nor yet what we were wont to send down
And after him, We did not send down any army from heaven against his people, nor did We intend to send down an army
And We sent not against his people after him any hosts from the heaven and We were not going to send down.
And we sent not down against his people, after they had slain him, an army from heaven, nor the other instruments of destruction which we sent down on unbelievers in former days
And We sent not down upon his people after him any hosts from heaven, nor do We need to send
And We did not send down to his nation after him any army from heaven, neither would We send any down
But no army sent we down out of heaven after his death, nor were we then sending down our angels
And We sent not against his nation after him a force of individuals from heaven, nor We had been those Who send (such forces on such occasions)
After him We caused not to descend on his folk an army from heaven, nor had We been ones who need to cause to descend again.
After him, We did not send down against his people any hosts from Heaven. It was not necessary to do so.
After that We did not send any army against his people from heaven, nor was it necessary to do so
After him, We did not send down any hosts from the heaven; We stood in no need to send down any host
And We sent not down upon his people after him any host from heaven, nor do We ever send
And after him, We did not send down on his people, any army from the sky, and it was not (necessary) for Us to send,
And We did not send down upon his people any army from heaven, after him, nor did We need send any
And, after him, We did not send any army (of angels) from the heaven to his people, nor were We to send down (angels to destroy them)
And We did not send down upon his people after him soldiers from the sky; for there was no need to send them down
And We did not send down upon his people after him soldiers from the heaven; for there was no need to send them down
And We did not send down upon his people after him soldiers from the heaven; for there was no need to send them down.
And We did not descend on his nation from after him from soldiers/warriors from the sky/space, and We were not sent descending
And after that, no host out of heaven did We send down against his people, nor did We need to send down any
And in no way did We send down upon his people, even after him, any host from the heaven; and in no way were We sending any down
We sent not down against his people after him a host from heaven, nor do We ever send
We did not send an army against his people from the heaven after his death nor did We need to send one
And We did not send down to his people any army from the heavens after him, nor were We (in need) to send down
We sent not down upon his people after him any soldiers from the sky, nor do We ever send!
Thereafter, We did not send an army from heavens upon his people; We did not have to!
And We didn’t send down against his people an army (of Angels) from the heaven (to destroy them) after his death, nor do We ever send down.
We did not follow this incident by sending down a host from heaven against his people nor was it necessary to mobilize Our angels
Thereafter, We didn’t send an army against his people from the sky, We don’t do that.
We did not send any soldiers from the heavens against his people after his death, nor did We need to.
And We did not send soldiers from the sky against his people after him, and We never send them.
After him, We sent down no host from heaven against his people: this We never do
We did not send down upon his people, after him, soldiers from the sky; we did not need to send them down.
After him, We did not send any host from heaven to his people, nor would We send one down.
After him, We did not send any host from heaven to his people, nor would We send one down.
And We did not send down upon his kinfolk after him any troops from the sky, nor would We ever send.
And We did not send down upon his people, after him, any host from heaven, nor do We ever send down.
After that, We did not send an army from heaven against his people; nor do We send any.
And after that, We did not send down any army from the sky against his people (of the Town), nor do We ever send
And We did not send down upon his people after him any hosts from heaven, nor do We ever send down
And WE sent not down against his people, after him, any host from heaven, nor do WE send down any such
And after him We did not send down a host from Heaven against his people; nor would We send down
And We did not send down any army from heaven against his people, after him. And it was not necessary for Us to do that
We didn’t send down upon his people, after him, any hosts from heaven, nor was it necessary.
After him, We sent down no hosts from heaven to his people; nor would We ever send any down
And We did not send to his people after him any hosts from heaven; and We were not bound to send them.
And We did not send down upon his people after him any soldiers from the heaven, nor would We have done so
And We sent not down upon his people after him an army from the heaven, nor were We senders.
And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do
And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do
إِن كَانَتۡ إِلَّا صَیۡحَةࣰ وَ ٰحِدَةࣰ فَإِذَا هُمۡ خَـٰمِدُونَ ٢٩
there was just one blast, and they fell down lifeless
It was only one shout and then they all were dead silent
It was but one shout, and lo! they were extinct
There was just one blast, and they were extinguished
There was only a single cry, and immediately they were extinguished!
It was but one Great Blast and they were extinct.
It was but a single Cry, and, behold, they were stilled [like burnt ashes]
It was but a single blast only, and see! they were extinguished
It was just a single blast and behold! they were all (extinct) like a (spark of) fire extinguished
It was only one Cry and lo, they were silent and still
It was only a single awful blast, then they were immediately silenced.
A single blast was more than enough to destroy them all
It was no more than a single mighty blast, and behold, they were gone
It was just a single Shout, and suddenly they were extinct.
it was but a single noise, and lo! they were extinct
It was just one scream, and with it they were extinguished
It was but one deafening blast. Lo! They all lie lifeless.
There was only one cry of Gabriel from heaven, and behold, they became utterly extinct
It was naught but a single Shout, and lo! They were still and silenced (extinct)
It was only one Shout and they were silent, still
There was but one shout from Gabriel, and lo! they were extinct
[It (i.e., the destructive force)] was not but an extra-ordinary wild sound, so then they (became) those who lay silent, dead and destroyed
It would be but one Cry and that is when they were ones who are silent and still.
It was no more than a single blast, and, suddenly, they were extinct.
It was nothing but a single blast and they all became extinct
There was but a single Blast and suddenly they became silent and still
It was naught but a single cry, and lo! they were still
it was nothing but a single loud cry when they became motionless.
It was just a single deafening blast, and then they were silenced by death
(Their torment) was nothing but a Mighty Blast, and there were they extinguished (dead like charred coal)
For all it took was one scream, whereupon they were stilled
For all it took was one scream, whereupon they were stilled
For all it took was one scream, whereupon they were stilled.
That (E) (it) was except one loud strong cry/torture raid so then they are still/silent/dead
nothing was [needed] but one single blast [of Our punishment] - and lo! they became as still and silent as ashes
Decidedly it was nothing except one Shout; then, only then, were they (utterly) extinct
It was but one Shout, and lo! they were extinct
It was only a single blast which made them extinct
It was no more than a single Cry, and in no time they were extinguished
It was not more than one single blast. Thus, they were lifeless.
There was just a single bang, and they all were left lifeless! (As if extinguished)
It was but a single Cry and lo! they were all extinguished.
All it took was a single direful cry from heaven’s realm that stirred up a merciless blast extinguishing them and blotting them out of existence
Just one Blast, that’s all, and there they were, lying dead.
All it took was one ˹mighty˺ blast, and they were extinguished at once.
For it was only a single scream and they were extinct.
There was but one shout ― and, behold, they were lifeless
All it took was one blow, whereupon they were stilled.
It was only one shout, and immediately they were extinguished.
It was only one shout, and immediately they were extinguished.
It was not except one shout, so then they were extinguished.
It was no more than a single (heavenly) Blast that suddenly they were still.
Nothing was needed but one single blast, and they fell down lifeless.
Nothing but a single Blast (of Requital), and behold! They were ashes, still and silent
It was naught but a single cry, and lo! they were still
It was but a single blast and lo ! they were extinct
It was but a single cry. Then, behold, they were extinguished
It was not more than a single Mighty Blast (A powerful explosion), and look! They were (like ashes) put out (quiet) and silent
It was but one shout, and behold, they were extinguished.
It was just one Cry, and they were stilled
It was but one single blast: and they were extinct!
It was not but one shout, and immediately they were extinguished
It was not except one noise, then behold, they were extinguished.
It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent
It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent
یَـٰحَسۡرَةً عَلَى ٱلۡعِبَادِۚ مَا یَأۡتِیهِم مِّن رَّسُولٍ إِلَّا كَانُوا۟ بِهِۦ یَسۡتَهۡزِءُونَ ٣٠
Alas for human beings! Whenever a messenger comes to them they ridicule him
Alas for the mankind! Whenever a Messenger came to them, they used to mock at him.
Ah the misery of the bondmen! there cometh not: Unto them an apostle but him they have been mocking
Alas for men! No apostle ever came to them but they made fun of him
What a loss for those servants! Whenever a Rasul came to them, they used to mock and ridicule his message.
Alas for My slaves! No Messenger comes to them without their mocking him.
How regrettable of the servants! There did not come to them any apostle but that they used to deride him
Ah! Alas for the servants (of God who fail to serve Him)! Every time there has come to them a Messenger, they have but mocked him
Alas for (My) servants! not a single Messenger comes to (reform) them but they treat him lightly
Ah, woe for those servants! Never comes unto them a Messenger, but they mock at him
Unfortunate for the servants (of Me), no messenger came to them unless they used to ridicule him.
What a pity. Every time a Prophet was sent to them, they made fun of him
Unfortunately for these slaves, there does not come a messenger to them that they did not mock
Alas for the servants! No messenger comes to them but they ridicule him.
Alas for the servants! there comes to them no apostle but they mock at him
And it was said, “Woe to those bondmen - whenever a Noble Messenger comes to them, they mock at him!”
Oh! Sorrow unto the slaves. No messenger comes to them but that they mock at him.
O the misery of men! No apostle cometh unto them, but they laugh him to scorn
Alas for the servants! There comes not to them a messenger but they mock at him
Woe, for those (unbelieving) worshipers! They mocked every Messenger that came to them
Oh! the misery that rests upon my servants! No apostle cometh to them but they laugh him to scorn
O, alas for (My) Ibad! There comes not unto them a Messenger but they used to mock at him
O how regrettable of the servants! A Messenger approaches them not, but they had been ridiculing him.
Alas for the servants! A messenger never comes to them without their mocking him.
Alas for My bondsmen! Whenever there came to them a Messenger they mocked at him
Alas for My servants! Never does a Messenger come to them but they mock him
Alas for the servants! Never does a messenger come to them but they mock him
(Let there be) regret on My servants, there does not come to them any messenger but they mock at him.
Alas for the subjects! Never does a Messenger come to them but they mock him
Ah! Woe to (these) servants! Never did a Messenger come to them but they used to mock him
What sorrow for the servants. For every time a messenger went to them, they would ridicule him
What sorrow for the servants. For every time a messenger went to them, they would mock him
What sorrow for the servants. For every time a messenger went to them, they would mock him.
Oh grief/sorrow on the slaves/servants , none from a messenger comes to them, except (that) they were with him mocking/making fun
OH, THE REGRETS that [most] human beings will have to bear! Never has an apostle come to them without their deriding him
Oh for the regrets of the bondmen! In no way does a Messenger come up to them except that they used to mock at him
Ah, the anguish for the bondmen! Never came there unto them a messenger but they did mock him
Woe to human beings! Whenever a Messenger came to them, they mocked him
Alas for the slaves (of Allah)! No messenger came to them, but they have been mocking at him
Woe unto the servants! Never comes to them a ‘Messenger’, but they mock at him.
What a pity! These human kinds! Their only response to the messengers _ whenever they came to them _ was to mock and make fun of them
Woe betide the servants! Whenever a Messenger comes to them, they poke fun at him.
A great pity upon intellectual animate beings and servants! No Messenger do they receive as an envoy of Allah but they bombard him with foul epithets, mock him and laugh him to scorn
What a shame, whenever a messenger came to a community, they mocked him.
Oh pity, such beings! No messenger ever came to them without being mocked.
What loss for My servants: never does a messenger reach them but they make fun of him.
Alas for My bondsmen! They laugh to scorn every apostle that comes to them
How sorry is the people's condition! Every time a messenger went to them, they always ridiculed him.
Alas for our servants. Whenever a messenger comes to them, they ridicule him.
Alas for our servants. Whenever a messenger comes to them, they ridicule him.
O Alas upon the slaves. They did not come to them as a messenger except that they were ridiculed by him.
Alas for the servants! Never came there unto them a messenger but they used to mock him!
Alas for mankind! Whenever a messenger comes to them, they level ridicule on him.
Ah, the anguish for the servants, they have to bear! Never has a Messenger come to them, but they did mock him
Alas for the servants! there comes not to them an messenger but they mock at him
Alas for my servants ! there comes not a Messenger to them but they mock at him
Alas for the servants! Never did a messenger come unto them, but that they mocked him
Ah! Sorrow on the part (My) servants! There has not come one messenger (of Allah) to them that they have not made fun of him
Alas for the beings! Whenever a messenger comes to them, they ridicule him.
Alas for the servants. No messenger ever came to them, but they ridiculed him
Alas for the servants: whenever a Messenger comes to them, they mock him.
How regretful for the servants. There did not come to them any messenger except that they used to ridicule him
Alas for the servants! There comes to them no messenger except they used to mock him.
Ah! Alas for (My) Servants! There comes not an apostle to them but they mock him
Ah! Alas for (My) Servants! There comes not a messenger to them but they mock him
أَلَمۡ یَرَوۡا۟ كَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّنَ ٱلۡقُرُونِ أَنَّهُمۡ إِلَیۡهِمۡ لَا یَرۡجِعُونَ ٣١
Do they not see how many generations We have destroyed before them, none of whom will ever come back to them
Don’t they see how many generations We have destroyed before them who will not return to them?
Behold they not how many We have destroyed before them of the generations! verily Unto them they shall not return
Have they not seen how many generations have We destroyed before them who will not return again
Did they not see how many generations We destroyed before them, and that none of them will return!
Do they not see how many generations before them We have destroyed and that they will not return to them?
Have they not regarded how many generations We have destroyed before them who will not come back to them
Have they not considered how many a generation We have destroyed before them; they never return to them (nor to their life of the world)
Have they not seen how many generations We have ruined before them, and that those (generations) never come back to them (after their ruination)
What, have they not seen how many generations We have destroyed before them, and that it is not unto them that they return
Did they not see how many generations We destroyed before them, that they will not return to them?
Don’t they know how many nations before them were punished to the extinction
Do they not see how many generations before them We caused to perish? And they will not return to them
Have they not seen how many generations We annihilated before them—that they will not return to them?
Have they not seen how many generations we have, destroyed before them
Have they not seen how many generations We destroyed before them, which will not return to them
See they not how many generations before them We destroyed and [see they not] that they do not return back to them.
Do they not consider how many generations we have destroyed before them? Verily they shall not return unto them
Do they not consider how many of the generations have We destroyed before them, because they do not turn to them (the messengers) (or which return not unto the people)
Have they not seen how many generations We destroyed before them? They shall never return to them
See they not how many generations we have destroyed before them? Not to false gods is it that they shall be brought back
Have they not seen how many generations We destroyed before them? Verily, they will not return to these (anymore)
Consider they not how many generations We caused to perish before them who, truly, return not to them.
Do they not see how many generations before them We destroyed? (Those generations) will never return to (their people).
Do they not see how many generations We have destroyed before them who will never return to them
Have they not seen how many nations before them did We destroy? Thereafter they never came back to them
See they not how many generations We destroyed before them, that they return not to them
Did they not consider, how many of the generations did We destroy before them which do not come back to them?
Do they not see how many generations We did destroy before them — generations that return to them not
Have they not seen how many communities We destroyed before them, and that now they will not return to them
Did they not see how many generations We destroyed before them, do they not go back to the
Did they not see how many generations We destroyed before them, do they not go back to them
Did they not see how many generations We destroyed before them, do they not go back to them?
Do they not see/understand how many We destroyed before them from the generations/peoples of eras/centuries, that they, to them they do not return
Are they not aware of how many a generation We have destroyed before their time, [and] that those [that have perished] will never return to them
Have they not seen how many generations We have caused to perish before them, (and) that it is not to them that they return
Have they not seen how many generations We destroyed before them, which indeed returned not unto them
Have they not seen how many generations, living before them, had We destroyed and they cannot ever come back to them
Did they not see how many generations We have destroyed before them who will not come back to them
Have they not seen how many generations We annihilated before them? Indeed, they will not be able to return to them.
Do they not observe? Many a town have We demolished prior to them. Verily, none of their dwellers ever return
Have they not seen how many generations We destroyed before them? Indeed, they shall never return to them.
Do they not perceive by sight, apprehend by thought and learn by reading how many generations who existed before them We have destroyed and they had gone whence they shall not return
Haven’t they seen how many generations We destroyed before them, none will come back to them.
Have the deniers not considered how many peoples We destroyed before them who never came back to life again?
Do they not see how many towns We destroyed before them and that they do not return to them?
Do they not see how many generations We have destroyed before them? Never shall they return to them
Did they not see how many generations we annihilated before them, and how they never return to them?
Have they not considered how many generations We destroyed before them, none of whom will ever come back to them?
Have they not considered how many generations We destroyed before them, none of whom will ever come back to them?
Have they not seen how many among generations We destroyed before them, that they are to them not returning.
Have they not seen how many generations We destroyed before them? Not to them will they return.
Are they not aware of how many a generation We have destroyed before them, and that they [who have perished] will never return to them?
Have they not reflected how many a generation We (Our Law of Requital) annihilated before them. They turned not to their Messengers and, hence, returned not to their lost glory
Do they not consider how many of the generations have We destroyed before them, because they do not turn to them
Do they not see how many generations WE have destroyed before them, and that they never come back to them
Have they not considered how many generations before them We destroyed, such that they return not unto them
Do they not see how many of the generations before them We have destroyed? Verily, they (messengers) will not return to them
Didn’t they consider how many generations We destroyed before them, which will never return to them?
Have they not considered how many generations We destroyed before them; and that unto them they will not return
Do they not see how many communities We destroyed before them? To them they'll not return.
Have they not considered how many generations We destroyed before them - that they to them will not return
Did they not see how many of the generations We destroyed before them, that they will not return to them?
See they not how many generations before them we destroyed? Not to them will they return
See they not how many generations before them we destroyed? Not to them will they return
وَإِن كُلࣱّ لَّمَّا جَمِیعࣱ لَّدَیۡنَا مُحۡضَرُونَ ٣٢
[Yet] all of them will be brought before Us
And surely, all of them will be brought before Us.
And surely all, every one of them, shall be brought before us
They will all be brought together before Us
And indeed, all of them will be brought present (forcefully).
Each and every one will be summoned to Our presence.
And all of them will indeed be presented before Us
Instead, every generation, all without exception, will be arraigned before us (for judgment)
Indeed, they, one and all, shall most certainly, be brought before Us
They shall every one of them be arraigned before Us
And they are all brought before Us, every one of them.
One day they will stand up in front of Me
But each one of them will be brought before Us
And none of them but will be arraigned before Us.
verily, they shall not return to them; but all of them shall surely altogether be arraigned
And without exception, all of them will be brought forth before Us
There is no one among them except that they will all be brought back together to Our presence.
But all of them in general shall be assembled before us
And all of them shall surely be brought before Us
all shall be arraigned before Us
But all, gathered together, shall be set before Us
And surely all, when (they) are all together will be those who have been made to present themselves to Us
And, truly, all of them will be altogether, ones who are charged in Our Presence.
All of them will be assembled before Us.
While each one of them will be brought before Us on the Day of Judgment
All of them shall (one day) be gathered before Us
And all -- surely all -- will be brought before Us
And all of them, without exception, will be presented before Us.
And all of them, certainly indeed, will be brought before Us together
But that all of them will be brought before Our presence
And how every one of them will be summoned before Us
And how every one of them will be summoned before Us
And how every one of them will be summoned before Us.
And that (E) each/all (E) all/all together (are) at/by Us, they are made to be present/made to attend
and [that] all of them, all together, will [in the end] before Us be arraigned
And decidedly, as yet they will all of them together be closely presented to Us
But all, without exception, will be brought before Us
They will all be brought into Our presence together
All of them are but to be assembled together (and) to be arraigned before Us
Indeed, all of them are destined to be brought before Us.
Surely! All of them together would be presented before Us (for judgment)
And all of them will definitely be brought before Us.
And that they together with their predecessors and their predominant partners and those they incorporated with Allah shall be brought back to Us and be gathered for Judgement
Yet they will all be presented before Us
Yet they will all be brought before Us.
And that they will altogether be presented before Us?
all shall be brought before Us
Every one of them will be summoned before us.
Yet each and every one of them will be brought before Us.
Yet each and every one of them will be brought before Us.
And surely all of them then all together be brought on.
And all of them shall surely be brought before Us.
Yet, they all will be brought before Us.
All of them, all together, will be presented before Us
And all of them shall surely be brought before Us
And all of them, gathered together, will certainly be brought before US
Each of them shall be a group arraigned before Us
But each one of all of them (the generations)— Will be brought before Us (for Judgment)
Yet, every single one of them will be brought before Us.
All of them, every single one of them, will be arraigned before Us
And each and every one, all together, will be brought before Us.
And indeed, all of them will yet be brought present before Us
And indeed, all then all together will be arraigned before Us.
But each one of them all - will be brought before Us (for judgment)
But each one of them all - will be brought before Us (for judgment)
3
Signs of the Truth
وَءَایَةࣱ لَّهُمُ ٱلۡأَرۡضُ ٱلۡمَیۡتَةُ أَحۡیَیۡنَـٰهَا وَأَخۡرَجۡنَا مِنۡهَا حَبࣰّا فَمِنۡهُ یَأۡكُلُونَ ٣٣
There is a sign for them in the lifeless earth: We give it life and We produce grain from it for them to eat
And the dead land is a sign for them. We give it life and brings forth grain from it so that they eat from there.
And a sign Unto them is the dead land. We quicken it and therecut We bring forth grain, so that thereof they eat
There is a sign in the dead earth for them which We quicken, and produce from it grain which they eat
The dead earth is also a sign for them! We brought it to life, and brought forth from it produce of which they eat...
A Sign for them is the dead land which We bring to life and from which We bring forth grain of which they eat.
A sign for them is the dead earth, which We revive and out of it bring forth grain, so they eat of it
A clear sign for them (of God’s Oneness and Lordship) is the dead earth: We revive it and bring forth from it grain, and (following the necessary preparatory processes) they eat of it
The dead earth which We bring to life and from which We bring forth (a large variety of) grains, of which they eat, is an important sign for them
And a sign for them is the dead land, that We quickened and brought forth from it grain, whereof they eat
And the dead earth is a sign for them, We bring it back to life and We bring grain out of it and they eat from it.
Look at the dead land around you that God brings it to life and produces the very food that you eat [how can you eat the food produced of a dead land and say it is impossible to bring a dead thing back to life?]
A sign for them is the earth that is dead. We give it life, and produce grain from it, of which you eat
And there is a sign for them in the lifeless land: We have revived it and have brought out from it grains, so from it they eat.
And a sign for them is the dead earth which we have quickened and brought forth therefrom seed, and from it do they eat
And a sign for them is the dead earth; We gave it life and We produced from it grain, so they eat from it
It is a sign for them that the dead land, We give life to it and We bring forth from it a grain so that from it they eat.
One sign of the resurrection unto them is the dead earth: We quicken the same by the rain, and produce thereout various sorts of grain, of which they eat
And a sign to them is the dead earth: We give life to it and bring forth from it grain so they eat of it
The dead land is a sign for them. We revive it, and from it produce grain from which they eat
Moreover, the dead earth is a sign to them: we quicken it and bring forth the grain from it, and they eat thereof
And a sign unto them is the dead land, We gave it life, and We brought forth from it grains, so they eat thereof
And a sign for them is the dead body of the earth. We gave life to it and We brought out grain from it so that they eat from it.
A sign for them is the dead earth. We revive it and produce from it grain which they eat.
The dead land may serve as a sign for them; We give it life and produce from it grain for them, which they eat
Let the dead earth be a Sign for them. We gave it life and produced from it grain whereof they eat
And a sign to them is the dead earth: We give life to it and bring forth from it grain so they eat of it
And a sign to them is the dead earth, We give life to it and bring out from it grain so they eat of it.
And a sign to them is the dead earth. We make it alive, and bring out from it grain of which they eat
And a sign for them is the dead earth to which We gave life, and We brought forth from it (grain); then they eat of it
And a sign for them is the dead land, We revive it and produce from it seeds from which they eat
And a sign for them is the dead land, We revive it and produce from it seeds from which they eat
And a sign for them is the dead land, We revive it and produce from it seeds from which they eat.
And an evidence/sign for them (is) the land/Earth the dead, We revived it, and We brought out from it seeds/grains, so from it they eat
And [yet,] they have a sign [of Our power to create and to resurrect] in the lifeless earth which We make alive, and out of which We bring forth grain, whereof they may eat
And a sign for them is the dead earth. We give it life and bring out of it grain, so they eat from it
A token unto them is the dead earth. We revive it, and We bring forth from it grain so that they eat thereof
Evidence (of the truth) for them is how We revived the dead eart
And a sign for them is the dead land. We gave it life and brought forth grain from it; so from it they eat
One sign for them is the dead land: We resuscitate it and bring forth from it grain so that they may eat of it.
And the proof for them (of the lie-to-come) is the dead land __ barren and desolate. We cause it to spring back to life! And We bring forth the grain out of it, which they eat
And a Sign for them is the dead land: We revive it and bring forth grain from which they eat.
A blessing is being extended to them to contemplate, an outward and visible sign of an inward and spiritual grace: "the dead land which We revive and from its soil We cause grain to spring out for them to eat"
A proof of the Resurrection for them is the dead Earth. How We give it life and make it produce cereals, which they eat
There is a sign for them in the dead earth: We give it life, producing grain from it for them to eat.
And a sign for them is the dead earth. We revive it and grow from it seed crops from which they eat.
Let the once-dead earth be a sign for them. We gave it life, and from it produced grain for their sustenance
One sign for them is the dead land: we revive it and produce from it grains for their food.
A sign for them is the dead land that We have brought to life; from it We have brought forth grain, from which they eat.
A sign for them is the dead land that We have brought to life; from it, We have brought forth grain, from which they eat.
And a verse for them is the dead land. We gave life to it and exited from it grain, so from it they are eating.
Not available
There is a sign for them in the lifeless earth: We give it life and produce out of it grain for them to eat.
And yet, there is a Sign for them in the lifeless earth which We revive and We bring forth from it grain so that they eat thereof. (Divine Revelation can, likewise, revive dead nations and make them fruitful for humanity)
And a sign to them is the dead earth: We give life to it and bring forth from it grain SQ they eat of it
And the dead earth is a Sign for them; WE quicken it and bring forth therefrom grain, of which they eat
A sign unto them is the dead earth: We revive it and bring forth grain therefrom, that they may eat thereof
And a Sign for them is (that when) the earth is dead: We give it life, and produce grain from it, from which you do eat
A sign for them is the dead earth. We give it life, and from it, we produce grain, of which they eat.
And there is a sign for them in the dead land: We give it life, and produce from it grains from which they eat
And a sign for them is the earth when it is dead: We enliven it and bring forth grain from it, of which they partake.
And a sign for them is the dead earth. We have brought it to life and brought forth from it grain, and from it they eat
And a sign for them is the dead earth. We gave it life, and We brought forth from it grain, and from it they eat.
A Sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye do eat
A Sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye do eat
وَجَعَلۡنَا فِیهَا جَنَّـٰتࣲ مِّن نَّخِیلࣲ وَأَعۡنَـٰبࣲ وَفَجَّرۡنَا فِیهَا مِنَ ٱلۡعُیُونِ ٣٤
We have put gardens of date palms and grapes in the earth, and We have made springs of water gush out of i
And We produces in it gardens of date-palms and grapes, and We cause springs of water to gush forth from it,
And We place therein gardens of the date-palms and vines; and We therein cause to gush forth springs
We have laid out gardens of dates and grapes upon it, and made springs of water flow
And formed therein gardens with date palms and grapevines, and caused springs to gush.
We place in it gardens of dates and grapes, and cause springs to gush out in it,
And We make in it orchards of date palms and vines, and We cause springs to gush forth in it
And We have set therein gardens of palms and vines, and We have caused springs to gush forth in it
And We have made to grow there on (the earth) gardens of date-palms and vine, and We have caused springs to gush forth from it
and We made therein gardens of palms and vines, and therein We caused fountains to gush forth
And We have made gardens of date palms and grapes in it, and We have made the springs flow out of it.
I let the gardens of date-palms and grape grow in the resurrected dead land and bring forth gushing springs therein
And We produce in it orchards with date palms and vines, and We cause springs to gush forth therein
And We have made in it gardens of palm-trees and grapevines, and have caused springs to burst forth in it,
and we made therein gardens and palms and grapes, and we have caused fountains to gush forth therein
And We have placed in it gardens of dates and grapes, and We have made springs of water in it
And We placed therein gardens of date trees and of grapes and We cause fountains to gush forth therein.
And We make therein gardens of palm-trees, and vines; and We cause springs to gush forth in the same
And We make therein orchards of palms and grapevines and We make springs to flow forth in it,
And there We made gardens of palms and vines, and in it We caused fountains to gush forth
And we make in it gardens of the date and vine; and we cause springs to gush forth in it
And We have made therein orchards of date-palm and grapes, and We have caused springs of water to gush forth therein
We made in them gardens of date palm trees and grapevines and We caused a spring to gush forth in it
We produce on it orchards with date palms and vines. We cause springs to gush from it.
We also produce from it gardens with date-palms and vines, and We cause springs to gush forth from it
We made in it gardens of date-palms and vines, and We caused springs to gush fort
And We make therein gardens of date-palms and grapes and We make springs to flow forth therein
And We have made therein gardens of date palms and grapes and We have caused the springs to gush forth therein,
And We have made therein gardens of date-palms and grapes and We have made some springs to flow therein
And We produced in it gardens of date-palms and grapes, and also caused some springs as well to gush forth in it
And We made in it gardens of date palms, and grapes, and We cause springs to gush forth therein
And We made in it gardens of date palms, and grapes, and We cause springs to gush forth therein
And We made in it gardens of date palms, and grapes, and We cause springs to gush forth therein.
And We made/put in it treed gardens from palm trees and grapes, and We caused to flow/burst in it from the water springs/water wells
and [how] We make gardens of date-palms and vines [grow] thereon, and cause springs to gush [forth] within it
And We made therein gardens of palms and vineyards, and therein We caused (some) springs to erupt forth
And We have placed therein gardens of the date-palm and grapes, and We have caused springs of water to gush forth therein
and produced therein grains from which they eat and established therein gardens of palms trees and vineyards and have made streams flow therei
And We have placed gardens of date-palms and grapes, and caused springs to gush forth therein
We make therein gardens of date-palms and grapes, and We cause the springs of the great deep to burst forth therein
We dotted the land with orchards of grapes and dates, and We caused springs to gush out of the earth
We make therein gardens of date-palms and grapes and cause the springs of the great deep to burst forth therein
And We furnished the land out with orchards of date-palms and vines and gave vent to affluence of flowing springs
and here and there We have grown palm groves and vineyards and caused freshwater springs to flow,
And We have placed in it gardens of palm trees and grapevines, and caused springs to gush forth in it,
And We place gardens of palm trees and grapes on it and make springs gush out from it.
We planted it with gardens of the palm and the vine, and watered it with gushing springs,
We grow in it gardens of date palms, and grapes, and we cause springs to gush out therein.
And We have placed gardens of palm trees and grapevines in it, and caused springs of water to burst from it,
And We have placed gardens of palm trees and grapevines in it and caused springs of water to burst from it,
And We set up in it paradises among palm-trees and grapevines, and burst within it among the springs.
And We made therein gardens of date-palms and grape vines, and We caused springs to flow forth in it,
We place in it gardens of date palms and grapes, and cause springs to gush out of it,
And We produce therein gardens of date palm and grapevines, and We cause springs to gush forth therein
And We make therein gardens of palms and grapevines and We make springs to flow forth in it
And WE have placed in it Gardens of date-palms and grapes, and WE have caused springs to gush forth therein
And We place gardens of date palms and grapevines therein and make springs flow forth
And We produce in it gardens with date trees and grapes (in vines that climb), and We cause springs to come from within it
We established gardens of date palms and vineyards in it, We caused springs to burst forth therein.
And We place in it gardens of palm-trees and vines, and cause springs to gush out of it
And We have placed on it gardens of dates and grapes, and caused springs to flow in it,
And We placed therein gardens of palm trees and grapevines and caused to burst forth therefrom some springs
And We made in it gardens of palms and grapes, and We made to flow forth in it of the springs,
And We produce therein orchard with date-palms and vines, and We cause springs to gush forth therein
And We produce therein orchard with date-palms and vines, and We cause springs to gush forth therein
لِیَأۡكُلُوا۟ مِن ثَمَرِهِۦ وَمَا عَمِلَتۡهُ أَیۡدِیهِمۡۚ أَفَلَا یَشۡكُرُونَ ٣٥
so that they could eat its fruit. It was not their own hands that made all this. How can they not give thanks
so that they may eat the fruits thereof. Their hands did not make it. Should they not give thanks?
That they may eat of the fruit thereof; and their hands worked it not. Will they not, therefore, give thanks
So that they may eat of its fruit; yet it was not done by their hands. Then why do they not acknowledge thanks
So that they eat its fruit and what their hands produce... Are they still not grateful?
so they may eat its fruits — they did not do it themselves. So will they not be thankful?
so that they may eat of its fruit and what their hands have cultivated. Will they not then give thanks
So that they may eat of the fruit of all (that He produces) – and they did not make it with their own hands. Will they not, then, give thanks
So that they may enjoy its fruit and (enjoy) that which their hands have worked for. Will they then render (Us) no thanks (and follow Our guidance)
that they might eat of its fruits and their hands' labour. What, will they not be thankful
So that they eat from its produce and what their hands made it. So, will they not be thankful?
It is not the fruit of their own labor that they eat [no matter how hard one tries, the dead land will produce nothing]; How ungrateful they are [to eat what God has produced for them and then deny it!]
That they may enjoy the fruits of it. It was not their hands that made this. Will they not then give thanks
that they may eat from its produce and (from) what their hands have made. So will they not give thanks?
that they may eat from the fruit thereof, and of what their hands have made; will they not then give thanks
So that they may eat from its fruits, whereas they are not manufactured by their hands! So will they not be grateful
So that they may eat from its produce though it was not their hands that worked it. Will they then not offer gratitude?
That they may eat of the fruits thereof, and of the labour of their hands. Will they not therefore give thanks
that they may eat of the fruit thereof, and their hands did not make it; will they not then be grateful
so that they might eat of its fruit and the labor of their hands. Will they not give thanks
That they may eat of its fruits and of the labour of their hands. Will they not therefore be thankful
so that they may eat the fruit thereof, and their hands produced it not. Will they not, then, give thanks
so that they may eat of the fruit from there that are not what their hands did. Will they, then, not give thanks?
[This is] so they may eat of its fruits. It was not their hands that made this. Will they not then be grateful?
so that they may enjoy the fruits thereof. It was not their hands that made all this; should they not then give thanks
that they might eat of its fruits. It was not their hands that made them. Will they not, then, give thanks
That they may eat of the fruit thereof, and their hands made it not. Will they not then give thanks
that they may eat of its fruit, and their hands did not make it. Will they not then be grateful?
That they may eat of the fruit thereof — fruit that their hands have not made. Will they not then be thankful
So that they may eat of its fruits. And it is not their hands that made it. Do they not thank (even) then
So that they may eat from its fruits, and what they manufacture with their own hands. Would they be thankfu
So that they may eat from its fruits, and what they manufacture with their own hands. Would they be thankful
So that they may eat from its fruits, and what they manufacture with their own hands. Would they be thankful?
To eat from its fruit, and what their hands made/did/worked it, so do they not thank/be grateful
so that they may eat of the fruit thereof, though it was not their hands that made it. Will they not, then, be grateful
That they may eat of their produce and what their hands have made. Will they not, then, thank (Us)
That they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks
so that they may consume the fruits and whatever their hands prepare. Will they not then be grateful
so that they may eat fruits thereof, while it was not made by their hands. Would they not then offer gratitude
So that they may eat of the fruit thereof, and their hands made it not. Will they not then be grateful?
That they may eat its produce! It was not they who made it all happen! So, should they not be grateful
So that they may eat of the fruit thereof. But it was not their hands that made it. Will they not then be grateful?
So that they eat of their flowers when they come to be fruits and grow ripe. It Is all replete with choice of all delights. And none of these natural products was nor will it be of their own making or their handiwork All natural objects, animal, vegetable and mineral are Allah’s handiwork. And so, will they not impel themselves with the feeling of gratitude
so they might eat its fruit even though they had no hand in making it. Won’t they be grateful?
so that they may eat from its fruit, which they had no hand in making. Will they not then give thanks?
So that they eat from its fruit whilst they did not produce it themselves. Will they not be grateful?
that they might feed on its fruit. It was not their hands that made all this.¹ Should they not give thanks
This is to provide them with fruits, and to let them manufacture with their own hands whatever they need. Would they be thankful?
so that they may eat its fruit. It was not their hands that produced it, will they not be grateful?
so that they may eat its fruit. It was not their hands that produced it. Will they not, then, be grateful?
To eat among its fruitage, and from what their hands have worked. So, will they be thankful.?
That they may eat of its fruit, and of what their hands have produced; will they not then be grateful?
so that they may eat of its fruit. It was not their own hands that made all this. Will they, then, not give thanks?
That they may enjoy the fruit thereof - And! Their hands made this not. Will they not then be grateful in word and action
That they may eat of the fruit thereof, and their hands did not make it; will they not then be grateful
That they may eat of the fruit thereof, and it was not there hands that made them grow up. Will they not then be grateful
that they may eat of its fruit and of that which their hands have worked. Will they not then give thanks
That they may eat the fruits of this (gift from Allah) it was not their hands that made this (possible): Then will they not give thanks
So they may eat of its fruit. Their hands didn’t make it. Won’t they give thanks?
That they may eat from its fruits, although their hands did not make it. Will they not be appreciative
that they may eat of its fruits, though their own hands did not make this: will they not then be thankful?
That they may eat of His fruit. And their hands have not produced it, so will they not be grateful
That they may eat of its fruit; and their hands made it not; will they not then give thanks?
That they may enjoy the fruits of this (artistry): It was not their hands that made this: will they not then give thanks
That they may enjoy the fruits of this (artistry): It was not their hands that made this: will they not then give thanks
سُبۡحَـٰنَ ٱلَّذِی خَلَقَ ٱلۡأَزۡوَ ٰجَ كُلَّهَا مِمَّا تُنۢبِتُ ٱلۡأَرۡضُ وَمِنۡ أَنفُسِهِمۡ وَمِمَّا لَا یَعۡلَمُونَ ٣٦
Glory be to Him who created all the pairs of things that the earth produces, as well as themselves and other things they do not know about
Glory be to Him Who has created all things in pairs which the earth produces, as well as their own (human) kind, and other things which they don’t know.
Hallowed be He who hath created all the pairs of that which the earth groweth, and of themselves and of that which they know not
All glory to Him who created pairs of everything that grows from the earth, and out of themselves, and other things they do not know
Subhan is He who created all pairs (DNA helix) from what the earth (body) produces and from themselves (their consciousness) and from that which they don’t know!
Glory be to Him who created all the pairs: from what the earth produces and from themselves and from things unknown to them.
Immaculate is He who has created all the kinds of what the earth grows, and of themselves, and of what they do not know
All-Glorified is He (in that He is absolutely exalted above having any peer or partner), Who has created the pairs all together out of what the earth produces, as well as out of themselves, and out of what they do not know
Glory be to Him Who has created pairs of all type of the thing that the earth grows and of their own species and of the things yet unknown to them
Glory be to Him, who created all the pairs of what the earth produces, and of themselves, and of what they know not
Glory to the One Who created all the pairs/varieties (of things), such as what the earth grows and themselves, and what they do not know.
Glorified is the One Who created every kind of vegetables and animals [including the disbelievers] in male and female as well as other creatures that they do not even know about their existenc
Glory be to God, Who created in pairs all things that the earth produces, all of it, and things that they do not know of
Highly Exalted is He who created all pairs—of what the earth germinates and of their own selves and of what they do not know.
Celebrated be the praises of Him who created all kinds, of what the earth brings forth, and of themselves, and what they know not of
Purity is to Him Who created all pairs, from what the earth grows, and of themselves, and from the things they do not know
Glory be unto the One who has created all pairs from which the earth produces and from themselves and from those that they know not.
Praise be unto Him who hath created all the different kinds, both of vegetables, which the earth bringeth forth, and of their own species, by forming the two sexes, and also the various sorts of things which they know not
Glory be to Him Who created pairs of all things, of what the earth grows, and of their kind and of what they know not
Exaltations to Him who created pairs of all the things the earth produces and of themselves, and that of which they have no knowledge
Glory be to Him, who hath created all the sexual pairs of such things as Earth produceth, and of mankind themselves; and of things beyond their ken
Glory be to Him Who has created (in) pairs all of that which the earth produces, as well as of their ownselves (i.e., male and female humans), and of that which they know not
Glory be to Him Who created pairs, all of them, of what the earth causes to develop as well as of themselves and of what they know not!
Glory to the One who created in pairs all things that the earth produces as well as themselves and things of which they have no knowledge.
Glory be to Allah Who created all things in pairs: the plants of the earth, mankind themselves and other living things which they do not know
Holy is He Who created all things in pairs, whether it be of what the earth produces, and of themselves, and of what they do not know
Glory be to Him Who created pairs of all things, of what the earth grows, and of their kind and of what they know not
Glory be to Him Who created pairs of everything, of that which the earth grows and of themselves and of that which they do not know.
Glory to Him Who created pairs of all things — pairs of what the earth grows, pairs of their own kind, and pairs of what they know not
Glory be to Him Who created everything in pairs of those the earth grows and of themselves as well and, (moreover,) of the things they do not know
Praise be to the One who created all pairs from what the Earth sprouts out and from themselves, and from what they do not know
Praise be to the One who has created all pairs from what the earth sprouts out and from themselves, and from what they do not know
Praise be to the One who has created all pairs from what the earth sprouts out and from themselves, and from what they do not know.
Praise/glory (to) who created the pairs/kinds all of it, from what the land/Earth prouts/grows, and from themselves and from what they do not know
Limitless in His glory is He who has created opposites in whatever the earth produces, and in men’s own selves, and in that of which [as yet] they have no knowledge
All Extolment be to Him, Who created all the pairs of what the earth grows, and of themselves, and of what they do not know
Glory be to Him Who created all the sexual pairs, of that which the earth groweth, and of themselves, and of that which they know not
All glory belongs to the One Who has created pairs out of what grow from the earth, out of their soul and out of that which they do not know
Pure (from every fault) is the One who has created all the pairs of whatever the earth grows and of the humans themselves and of that which they do not know
Glory be to Him Who created pairs of all things, of what the earth grows, as well as themselves, and other creations that they know not.
Exalted is He Who created all things in pairs! Things that grow in fields. Things within their own selves. Even things they have no knowledge of
All Glory Be To Him Who has created pairs of all things - of what the earth grows, of their own species and other creations that they don’t encompass in Knowledge.
Glory be to Him and extolled are His glorious attributes Who created all the sexual pairs of such things as the earth produces and of themselves – mankind – and of what they do not know – and yet to know and of what is beyond their mental perception and recognition
Glory be to Him who created every variety of living things in pairs from the Earth: humans themselves, and others which they still don’t know
Glory be to the One Who created all ˹things in˺ pairs—˹be it˺ what the earth produces, their genders, or what they do not know!
Glorified is He who created all pairs of that which the earth grows and of themselves and of what they do not (yet) know.
Glory be to Him who made all things in pairs: the plants of the earth, mankind themselves, and things they know nothing of
Glory be to the One who created all kinds of plants from the earth, as well as themselves, and other creations that they do not even know.
Exalted in His glory is He who created pairs out of whatever the earth produces, as well as from themselves and from other things unknown to them.
Exalted in His glory is He who created pairs out of whatever the Earth produces, as well as from themselves and from other things unknown to them.
Glorified is the one who created all the pairs; from what the earth sprouts, and from themselves, and from what they are not knowing.
Glory be to Him Who created pairs (of) all things, of what the earth grows, and of their selves and of what they do not know.
Limitless in His glory is He who created all things in pairs: whatever the earth produces, their own human kind and other creatures of which they have no knowledge.
Glory to Him Who has created pairs of everything that the earth grows, and of themselves, and of things they have no knowledge yet
Glory be to Him Who created pairs of all things, of what the earth grows, and of their kind and of what they do not know
Holy is HE Who created all things in pairs, of what the earth grows and of themselves, and of what they know not
Glory be unto Him, Who has created the pairs, all of them, from what the earth makes grow, and from themselves, and from what they know not
Glory to Allah, Who created all the things in pairs that the earth produces, and also their own kind (also created in pairs) and (other) things about whom they do not know
Glory be to Him who created all pairs—from what the earth grows, from themselves, and from what they don’t know.
Glory be to Him who created all the pairs; of what the earth produces, and of their own selves, and of what they do not know
Glory to the One who created mates, all of them. from what the earth produces, from their own selves, and from what they do not know.
Exalted is He who created all pairs - from what the earth grows and from themselves and from that which they do not know
Glory be to the one who created the pairs, all of it, of what the earth grows, and of themselves, and of what they do not know.
Glory to God, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge
Glory to Allah, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge
وَءَایَةࣱ لَّهُمُ ٱلَّیۡلُ نَسۡلَخُ مِنۡهُ ٱلنَّهَارَ فَإِذَا هُم مُّظۡلِمُونَ ٣٧
The night is also a sign for them: We strip the daylight from it, and- lo and behold!- they are in darkness
And a sign for them is the night, when We withdraw the daylight from it, and behold, they are in darkness.
And a sign Unto them is the night. We draw off the day therefrom, and lo! they are darkened
And there is a sign in the night for them. We strip off the day from it and they are left in darkness
The night is also a sign for them! We pull the day (light) out of it and they are left in darkness.
A Sign for them is the night: We peel the day away from it and there they are in darkness.
And a sign for them is the night, which We strip of daylight, and, behold, they find themselves in the dark
A(nother) clear sign for them is the night: We withdraw the day from it, and see, they are plunged in darkness
The night from which We strip off (the last vestige) of the day, so that (afterwards) they are left in pitch darkness, is a (great) sign for them
And a sign for them is the night; We strip it of the day and lo, they are in darkness
And the night is a sign for them, We strip off the daylight from it, and then they are in darkness.
Another natural phenomenon [that man takes for granted due to its daily happening] is the night that God spreads over the earth [just imagine how fast God has to rotate the earth so that the night prevails.]
And a sign for them is the night. We withdraw from it the day, and behold, they are plunged into darkness
And a sign for them is the night: We strip the day out of it—and they are suddenly in darkness.
And a sign to them is the night, from which we strip off the day, and lo! they are in the dark
And a sign for them is the night; We strip the day out of it, thereupon they are in darkness
And it is a sign for them that the night We divest it of the day and behold they are in darkness.
The night also is a sign unto them: We withdraw the day from the same, and behold, they are covered with darkness
And a sign to them is the night: We draw forth from it the day, then lo! They are in the dark
A sign for them is the night. From it We withdraw the day and they are in darkness
A sign to them also is the Night. We withdraw the day from it, and lo! they are plunged in darkness
And a sign unto them is the night. We withdraw therefrom the day, and lo! They are those who have invited darkness unto themselves. [During certain months every year the day-portion is stripped off and replaced by the dark hours — i.e., the sun rises late and sets early. But this replacement of the day-time by the dark-hours can even occur of a sudden due to other phenomenon like eclipse of the sun, or raven-dark clouds that may hide the sun during the day-time!]
And a sign for them is the nighttime. We pluck the daytime from it and that is when they are ones in darkness!
A sign for them is the night. We withdraw the day from it, and suddenly they are plunged into darkness.
Another sign for them is the night; when We withdraw the daylight from it, and behold they are in darkness
And the night is another Sign for them. We strip the day from it and they become plunged in darkness
And a sign to them is the night: We draw forth from it the day, then lo! they are in darkness
And a sign for them is the night, We cause the day to slip off from it, when (again) they are in darkness.
And a sign to them is the night: We take out the day therefrom and then they are those in darkness
And (also) a sign for them is the night: (how) We draw the day out from it! So then they are left in darkness
And a sign for them is the night, We remove the daylight from it, whereupon they are in darkness
And a sign for them is the night, We strip the daylight from it, whereupon they are in darkness
And a sign for them is the night, We strip the daylight from it, whereupon they are in darkness.
And an evidence/sign for them (is) the night, We skin off/uncover from it the daytime, so then they are darkened/in darkness
And [of Our sway over all that exists] they have a sign in the night: We withdraw from it the [light of] day - and lo! they are in darkness
And a sign for them is the night; We strip the daytime from it, and so, only then they are in darkness (Literally: darksome)
A token unto them is night. We strip it of the day, and lo! they are in darkness
Of the signs for them is how We separated the day from the night and thus they remained in darkness
And a sign for them is the night. We strip (the cover of) the day from it, and they are suddenly in darkness
Another sign for them is the night; We pull off the day from it. Subsequently, they are left in darkness.
Another proof is the night! When We strip the day off it, they are left in the dark
Another sign for them is the night. We pull off the day from it, and behold they are left in darkness.
Another outward and visible sign of an inward and spiritual grace. is the night which We strip of daylight and there, they are driven into darkness
Another sign for them is the night, from which We gradually peel the daylight away, and there they are in pitch darkness;
There is also a sign for them in the night: We strip from it daylight, then—behold!—they are in darkness.
And a sign for them is the night. We remove the day from it and they are in darkness.
Another sign for them is the night. From the night We sheer off the day ― and lo they are plunged in darkness
Another sign for them is the night: we remove the daylight therefrom, whereupon they are in darkness.
Night is a sign for them. We remove the daylight from it, so they are [left] in darkness,
The night is a sign for them. We remove the daylight from it, so they are [left] in darkness
And a verse for them is the night: We slough the day from it, so they are in darkness.
And a sign for them is the night; We strip it of the day and behold they are plunged in darkness.
Another sign for them is the night: We strip the daylight from it, and they are plunged in darkness.
And a Sign for them is the night. We withdraw from it the day, and behold, they are in darkness
And a sign to them is the night: We draw forth from it the day, then lo! they are in the dark
And a Sign for them is the night from which WE strip off the day, and lo ! they are left in darkness
And a sign unto them is the night: We strip the day therefrom, and behold, they are in darkness
And a Sign for them is the night: We withdraw from it the day, and look, they are thrown in darkness
Another sign for them is the night. We strip away the day from it, and behold, they are in darkness.
Another sign for them is the night: We strip the day out of it—and they are in darkness
And a sign for them is the night, from which We strip the day, whereupon they are steeped in darkness.
And a sign for them is the night. We remove from it [the light of] day, so they are [left] in darkness
And a sign for them is the night. We strip from it the day, then behold, they are in darkness.
And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness
And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness
وَٱلشَّمۡسُ تَجۡرِی لِمُسۡتَقَرࣲّ لَّهَاۚ ذَ ٰلِكَ تَقۡدِیرُ ٱلۡعَزِیزِ ٱلۡعَلِیمِ ٣٨
The sun, too, runs its determined course laid down for it by the Almighty, the All Knowing
And the sun runs on its fixed course for a term (appointed) for it. That is the Decree of the All-Mighty, the All-Knower.
And the sun runneth to its appointed term: that is the disposition of the Mighty, the Knowing."
While the sun keeps revolving in its orbit. This is the dispensation of the mighty, all-knowing (God)
And the Sun runs on its course! This is the determination of the Aziz, the Aleem.
And the sun runs to its resting place. That is the decree of the Almighty, the All-Knowing.
And the sun runs on to its place of rest: That is the ordaining of the All-mighty, the All-knowing
And the sun runs the course appointed for it for a term to its resting-place for the stability of it(s system). This is the measured determining of the All-Glorious with irresistible might (to Whose omnipotent ordering the whole universe is submitted), the All-Knowing
And the sun is moving (on its ordained course) towards the goal determined for it. That is the determining of the All-Mighty, the Possessor of perfect knowledge
And the sun -- it runs to a fixed resting-place; that is the ordaining of the All-mighty, the All-knowing
And the sun circulates in its place of stay (in its orbit). That is the ordinance of the powerful and the knowledgeable.
Another sign of [the existence and the greatness of] God is the sun [as big as 1,earth] which God makes it move toward its [final] destiny
And the Sun runs its course for a period determined for it. That is His decree, the Exalted in Might, the All Knowing
And the sun runs towards its destination; such is the determining of the Almighty, the All-Knowing.
and the sun runs on to a place of rest for it; that is the ordinance of the mighty, the wise
And the sun runs its course for its final destination; this is a command of the Almighty, the All Knowing
And the sun it runs towards the resting place for it. That is the measurement of The All-mighty, The All-knowing.
And the sun hasteneth to his place of rest. This is the disposition of the mighty, the wise God
And the sun runs on to a term appointed for it; that is the ordinance of the Mighty, the Knowing
The sun runs to its fixed restingplace; that is the decree of the Almighty, the Knower
And the Sun hasteneth to her place of rest. This, the ordinance of the Mighty, the Knowing
And the sun moves for the fixed course assigned for it. That is the Decree and Assessment of the All-Mighty, the All-Knowing
And the sun runs to a resting place for it. That is foreordained by The Almighty, The Knowing.
The sun journeys on its fixed course. That is His decree. He is the Victorious, the All-knowing.
The sun runs its course, this course is predetermined for it by the Almighty, the All-Knowing
The sun is running its course to its appointed place. That is the ordaining of the All-Mighty, the All-Knowing
And the sun moves on to its destination. That is the ordinance of the Mighty, the Knower
And the sun moves on for the time (and) in the space (appointed for) it. That is the programme of the Mighty, the Knowing.
And the sun moves on in the way (orbit) fixed for it. That is a course laid down by the Omnipotent, the Knowledgeable
And the sun is constantly rotating (non-stop) for its appointed destination. It is a measure fixed by the Almighty, All-Knowing (Lord)
And the sun runs to a specific destination, such is the design of the Noble, the Knowledgeable
And the sun runs to a specific destination, such is the design of the Noble, the Knowledgeable
And the sun runs to a specific destination, such is the design of the Noble, the Knowledgeable.
And the sun passes/orbits to an establishment/affixation to it, that (is) the glorious'/mighty's predestination/evaluation
And [they have a sign in] the sun: it runs in an orbit of its own [and] that is laid down by the will of the Almighty, the All-Knowing
And the sun runs to a repository for it; that is the determining of The Ever-Mighty, the Ever-Knowing
And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise
how the sun moves in its orbit and this is the decree of the Majestic and All-knowing God
And the sun is quickly proceeding towards its destination. That is the designing of the All-Mighty, the All-Knowing
And the sun runs on its destination. That is the ordinance of the All- Mighty, the All-Knowing.
The sun proceeds towards its marked destination. This is the destiny appointed by the Mightiest and the most Knowledgeable
And the sun runs on its destination. That is the ordinance of the Almighty, the All-Knowing.
And the sun runs its course and describes its orbit, sited in a settled position, belonging, as determined by AL-Aziz, AL-'Alim
the sun travels in its orbit that is precisely determined by the Almighty, the Knower.
The sun travels for its fixed term. That is the design of the Almighty, All-Knowing.
And the sun travels to its destination, that is the arrangement of the mighty and knowing.
And the sun hastens to its own resting-place: its course is laid by the Almighty, the All-knowing
The sun sets into a specific location, according to the design of the Almighty, the Omniscient.
and the sun runs its course toward its destined point. Such is the determination of the Almighty, the All-Knowing.
and the sun runs its course toward its destined point. Such is the determination of the Revered, the All-Knowing.
And the sun runs towards settlement for it. That is an estimation of Al-Aziz (The Almighty), Al-Aalim (The Knowledgeable).
And the sun runs unto a resting-place fixed for it; that is the decree of the Mighty, the Knowing.
The sun also runs its set course: that is laid down by the will of the Almighty, the All-Knowing.
And the sun: it runs its appointed course. That is the measure of the Almighty, the Knower. (The sun along with its system is moving to the Solar Apex, Constellation of Hercules, at a speed 150 miles per second, according to the current science)
And the sun runs on to a term appointed for it; that is the ordinance of the Mighty, the Knowing
And the sun is moving on to its determined goal. That is the decree of the Almighty, the All-Knowing God
And the sun runs to a dwelling place of its own. That is the decree of the Mighty, the Knowing
And the sun moves along its way for a (length of) time set for him: That is the order of (Allah), the Almighty (Al-Aziz), the All Knowing (Al-Aleem)
And the sun runs toward its stopping place. That’s the decree of the Almighty, the Knowing.
And the sun runs towards its destination. Such is the design of the Almighty, the All-Knowing
And the sun courses in the place established for it that is the order decreed by the Almighty, the All- Knowing.
And the sun runs [on course] toward its stopping point. That is the determination of the Exalted in Might, the Knowing
And the sun runs to a place of settledness for it; that is the decree of the Mighty, the Knowing.
And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing
And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing
وَٱلۡقَمَرَ قَدَّرۡنَـٰهُ مَنَازِلَ حَتَّىٰ عَادَ كَٱلۡعُرۡجُونِ ٱلۡقَدِیمِ ٣٩
We have determined phases for the moon until finally it becomes like an old date-stalk
And the moon, We have measured its positions (phases) for it till it returns like the old dried curved date stalk.
And the moon! For it We have decreed mansions till it reverteth like the old branch of a palm-tree
We have determined the stations of the moon, so that (after its wanderings) it returns as a dried up inflorescent spike of dates
As for the Moon, We have appointed stations to it... Until it finally becomes like an old date stalk.
And We have decreed set phases for the moon, until it ends up looking like an old palm spathe.
As for the moon, We have ordained its phases, until it becomes like an old palm leaf
And for the moon We have determined mansions till it returns like an old shriveled palm-leaf
And (think over the phase of) the moon, We have determined its various mansions, so that (after traversing these mansions) it returns (to the stage when it appears) like an old dry twig of a palm-tree
And the moon -- We have determined it by stations, till it returns like an aged palm-bough
And the moon, We determined phases for it until it returns like the old (dried out) date branch.
Look at the moon which God has designed it to appear in different stages
And the Moon, We have ordained for it phases, until it returns like the withered lower part of a date-stalk
And We have determined the moon in phases until it returned like an old palm-branch.
And the moon, we have ordered for it stations, until it comes again to be like an old dry palm branch
And We have appointed positions for the moon till it returns like an old branch of the date palm
And the moon We have measured for it phases until it comes back like the old crooked date stalk.
And for the moon have We appointed certain mansions, until she change and return to be like the old branch of a palm-tree
And as for the moon, We have ordained for it stages till it becomes again as an old dry palm leaf
And the moon, We have determined it in phases till it returns like an old palmbranch
And as for the Moon, We have decreed stations for it, till it change like an old and crooked palm branch
And the moon: We have decreed to it stages, till it became again like an old dry branch of a date-palm
And for the moon We ordained mansions until it reverted like an ripe aged, dry, date stalk.
We have measured for the moon phases until it returns [appearing curved] like an old, dried-out date stalk.
As for the moon, We have designed phases for it till it again becomes like an old dry palm branch
We have appointed stages for the moon till it returns in the shape of a dry old branch of palm-tree
And the moon, We have ordained for it stages till it becomes again as an old dry palm-branch
And the moon, We have programmed for it stages (in space and time) till it returns like an old dry palm branch.
And the moon: We have laid down phases for it till it returns in shape (curved) to an old dry palm-stalk
And We have also appointed stages (of motion and rotation) of the moon till (its appearance to the dwellers of the earth wanes to) the semblance of an old dry branch of a palm-tree
And the moon We have measured it to appear in stages, until it returns to being like an old curved sheath
And the moon We have measured it to appear in stages, until it returns like an old palm sheath
And the moon We have measured it to appear in stages, until it returns like an old palm sheath.
And the moon We predestined/evaluated it (in) sequences/descents until it returned as/like the palm tree's branch/date bunch, the old
and [in] the moon, for which We have determined phases [which it must traverse] till it becomes like an old date-stalk, dried-up and curved
And the moon, We have determined it by phases, till it becomes again (Literally: goes back) like the old date-stalk
And for the moon We have appointed mansions till she return like an old shrivelled palm-leaf
how We ordained the moon to pass through certain phases until it seems eventually to be like a bent twig
And for the moon We have appointed measured phases, until it turned (pale, curved and fine) like an old branch of date palm
And the moon, We have ordained for it specific phases until it ends up looking like an old date branch.
And the moon! We destined it to return in stages until it comes back like the dried out branch of the date tree
And the moon, We have ordained for it specific phases until it ends up looking like an old date branch.
And for the moon We have determined mansions or divisions of the ecliptic which it occupies on 28 successive days and there it falls in a swoon and be like a shriveled and withered date-stalk
Similarly the moon, We determined its phases from full moon to crescent that is slim as a dry date-stalk.
As for the moon, We have ordained ˹precise˺ phases for it, until it ends up like an old, curved palm stalk.
And for the moon We have arranged phases until it returns like a withered palm leaf.
And for the moon We have ordained phases; it wanes, until it returns like a bent old twig
The moon we designed to appear in stages, until it becomes like an old curved sheath.
And the moon, We have determined it's phases, until it finally appears like the old date-palm stalk.
And the moon, We have determined its phases until it finally appears like the old date-palm stalk.
And the moon: We have measured it in phases, until it returns like the old date stalk.
And (as for) the moon, We have fixed for it the stages till its returns to be bent like an old palm branch.
And for the moon We have determined phases until it finally becomes like an old date stalk.
And the moon: We have measured for it phases until it becomes (a crescent) like an old curved date-stalk
And (as for) the moon, We have ordained for it stages till it becomes again as an old dry palm branch
And for the moon WE have appointed stages, till it becomes again like an old dry twig of a palm-tree
And for the moon, We have decreed mansions, till it returns like an old palm stalk
And the moon— We have measured for it stages (to travel) till it comes back like the old (and worn out like the) lower part of a (crescent, dried out) date stalk
We established phases for the moon, until it returns resembling an old, curved date stalk.
And the moon: We have disposed it in phases, until it returns like the old twig
And for the moon We have n1easured phases, until it returns to a tiny crescent.
And the moon - We have determined for it phases, until it returns [appearing] like the old date stalk
And the moon, We have decreed phases for it, until it returned like the old palm-tree raceme.
And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk
And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk
لَا ٱلشَّمۡسُ یَنۢبَغِی لَهَاۤ أَن تُدۡرِكَ ٱلۡقَمَرَ وَلَا ٱلَّیۡلُ سَابِقُ ٱلنَّهَارِۚ وَكُلࣱّ فِی فَلَكࣲ یَسۡبَحُونَ ٤٠
The sun cannot overtake the moon, nor can the night outrun the day: each floats in [its own] orbit
The sun is neither permitted to overtake the moon nor does the night outstrip the day. They all each float in its own orbit.
It is not permitted to the sun that it should overtake the moon, nor can the night outstrip the day: each in an orbit, they float
Neither can the sun overtake the moon, nor the night outpace the day: Each of them keeps coursing in its orbit
Neither will the Sun overtake the Moon nor the night outpace the day! Each floats in its own orbit.
It is not for the sun to overtake the moon nor for the night to outstrip the day; each one is swimming in a sphere.
Neither it behooves the sun to overtake the moon, nor may the night outrun the day, and each swims in an orbit
It is not for the sun to overtake the moon, nor does the night outstrip the day. All (the celestial bodies and systems) float in an orbit (determined for each)
It is not given to the sun to attain to (the purpose ordained for) the moon, nor is it given to the night to outstrip the day. All of these (luminaries) go on floating smoothly in an orbit (of their own)
It behoves not the sun to overtake the moon, neither does the night outstrip the day, each swimming in a sky
It is not appropriate (or required) of the sun to catch up with the moon, and not the night to get ahead of the day, and each flow in an orbit.
God has put such an impeccable order in the nature that neither sun can overtake the moon nor the night to outstrip the day. Everything is gliding in its predetermined order in the universe
It is not permitted for the Sun to catch the Moon, nor can the night outstrip the day. Each swims along in its own orbit
The sun is not to overtake the moon, nor is the night to outpace the day, and each floats in an orbit.
Neither is it proper for it to catch up the moon, nor for the night to outstrip the day, but each one floats on in its sky
It is not for the sun to catch up with the moon, nor does the night surpass the day; and each one of them floats in its orbit
It is not fitting for the sun to overtake the moon nor for the night to advance the day. And each swimming in an orbit.
It is not expedient that the sun should overtake the moon in her course; neither doth the night outstrip the day: But each of these luminaries moveth in a peculiar orbit
Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in their own orbits
The sun shall not outstrip the moon, nor shall the night outstrip the day. Each is floating in an orbit
To the Sun it is not given to overtake the Moon, nor doth the night outstrip the day; but each in its own sphere doth journey on
The sun: it suits it not that it may join the moon, and nor the night that it is one that outstrips the day. [The night, by itself, cannot override the day time to merge a portion of the day-time into the hours of the night]. And all swiftly move in space
It is not fit and proper for the sun to overtake the moon nor the nighttime one to take the lead over the daytime. They each swim in an orbit.
The sun is not permitted to catch up with the moon. The night cannot interfere with the day. Each swims in orbit.
Neither it is possible for the sun to overtake the moon, nor for the night to outstrip the day: each floats along in its own orbit
Neither does it lie in the sun´s power to overtake the moon nor can the night outstrip the day. All glide along, each in its own orbit
Neither is it for the sun to overtake the moon, nor can the night outstrip the day. And all float on in an orbit
Neither it is possible for the sun to catch (up with) the moon, nor can the night outstrip the day and each moves fast in an orbit.
Neither is it possible for the sun to overtake the moon (for their paths are different), nor can the night take the place of the day. And all float on in orbit
Neither can the sun (deviate from its orbit and) overtake the moon, nor can the night precede the day, and all (the stars and planets) are moving in their respective orbits
The sun is not required to overtake the moon, nor will the night precede the day; each of them is swimming in its own orbit
The sun is not required to overtake the moon, nor will the night precede the day; each of them is swimming in its own orbit
The sun is not required to overtake the moon, nor will the night precede the day; each of them is swimming in its own orbit.
The sun should not (be) to it that it catches up/overtakes/reaches the moon, and nor the night (is) surpassing/preceding the daytime, and each (is) in (an) orbit/circuit floating
[and] neither may the sun overtake the moon, nor can the night usurp the time of day, since all of them float through space [in accordance with Our laws]
It does not behoove the sun to overtake the moon, nor does the night outstrip the daytime, and each is swimming in an orbit
It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit
how the sun is not supposed to catch-up with the moon, nor is the night to precede the day. All of them are to float in a certain orbit
Neither it is for the sun to overtake the moon, nor can the night outpace the day. Each one is floating in an orbit
It is not for the sun to overtake the moon, nor does the night outstrip the day; each one is swimming in a sphere.
It is not ordained for the sun to overtake the moon, nor for the night to outpace the day. Each, (the sun and the moon), is afloat in its respective orbit
It is not for the sun to overtake the moon, nor does the night outstrip the day. Each one is swimming in a sphere.
The sun ought not gain impetus more than the limit designated so that it does not catch up the moon or overtake it in motion nor does the night outrun the day and each describes its own orbit
The sun can’t overtake the moon, nor the night outpace the day; all are floating in their fixed orbits.
It is not for the sun to catch up with the moon, nor does the night outrun the day. Each is travelling in an orbit of their own.
It is not befitting for the sun to overtake the moon nor for the night to precede the day, and each travels in an orbit.
The sun is not to overtake the moon, nor does the night outpace the day. Each in its own orbit swims
The sun is never to catch up with the moon - the night and the day never deviate - each of them is floating in its own orbit.
The sun is not allowed to reach the moon, nor does the night overtake the day, but each floats in their own orbit.
The sun is not allowed to reach the moon, nor does the night overtake the day, but each floats in its own orbit.
The sun should not reach the moon, nor is the night to outstrip the day. And all, in an orbit, are swimming.
Neither is it expedient for the sun that it should overtake the moon, nor can the night outstrip the day; and each swims along in (its own) orbit.
Neither the sun can overtake the moon, nor can the night outrun the day. Each floats in its own orbit.
It is not for the sun to overtake the moon, nor can the night outrun the day. All of them swim along in their orbits. (The sun cannot cause the moon to gravitate towards itself and the night and the day cannot lengthen or shorten other than the appointed measure (21:33), (22:61), (25:62), (31:29), (41:37), (57:6))
Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere
It is not for the sun to overtake the moon, nor can the night outstrip the day. All of them float smoothly in an orbit
It befits not the sun to overtake the moon, nor the night to outstrip the day. Each glides in an orbit
It is not allowed for the sun to overtake the moon, nor can the night overtake the day: Each (can only) stay on in (its own) path (according to the Order of Allah)
The sun is not permitted to overtake the moon, nor does the night outpace the day. Each floats in an orbit.
The sun is not to overtake the moon, nor is the night to outpace the day. Each floats in an orbit
The sun is not to overtake the moon, nor the night to outstrip the day; and each swims in an orbit.
It is not allowable for the sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming
The sun, it is not appropriate for it that it overtakes the moon, nor for the night to outstrip the day, and all are in an orbit, gliding.
It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law)
It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law)
وَءَایَةࣱ لَّهُمۡ أَنَّا حَمَلۡنَا ذُرِّیَّتَهُمۡ فِی ٱلۡفُلۡكِ ٱلۡمَشۡحُونِ ٤١
Another sign for them is that We carried their seed in the laden Ark
And a sign for them is that We carried their offspring in the laden ship (of Noah).
And a sign Unto them is that We bear their offspring in a laden ship
That We bore their progeny in the laden ark is a sign for them
And a sign for them are the ships We carried full with their progeny!
A Sign for them is that We carried their families in the laden ship.
A sign for them is that We carried their progeny in the laden ship
A(nother) sign for them is that We bear their generations on the ship laden (with them and their cargo, and yet sustained in the water, without sinking)
And it is a sign for these people that We carry their children in the fully laden ships
And a sign for them is that We carried their seed in the laden ship
And a sign for them is that We carried their descendants in the loaded ship,
Yet another sign [of the existence and the greatness] of God is that I carried your ancestors in a heavily loaded vessel
And a sign for them is that We carried their people through the flood in the loaded Ark
And a sign for them is that We carried their offspring in the laden ship,
And a sign for them is that we bear their seed in a laden ship
And a sign for them is that We lodged them in a laden ship, while they were in their forefathers backs
And there is a sign for them that We carried their seed in the heavily laden ship.
It is a sign also unto them, that We carry their offspring in the ship filled with merchandize
And a sign to them is that We bear their offspring in the laden vessels (or their race in an ark through the flood)
And a sign for them is that We carried their offspring in the laden Ark (of Noah)
It is also a sign to them that we bare their posterity in the full-laden Ark
And a sign for them is that We carried their offspring in the laden ship (and provided them a safe-passage for the desired destination)
A sign for them is that We carried their offspring in a laden boat.
A sign for (humanity) is that We carried their descendants [humanity’s DNA] in the loaded ark [of Noah].
Another sign for them is how We carried their race through the flood in the laden ark
Another Sign for them is that We carried all their offspring in the laden vesse
And a sign to them is that We bear their offspring in the laden ship
And a sign for them is that We carried their progeny in the loaded ship.
And a sign to them is that We bore their race in the laden ship (Noah's Ark)
And a sign for them is (also) that We boarded their fathers (the Children of Adam) into the laden Ark of (Nuh [Noah] and saved them)
And a sign for them is that We carried their ancestors on the charged Ship
And a sign for them is that We carried their ancestors on the charged ship
And a sign for them is that We carried their ancestors on the charged ship.
And an evidence/sign for them (is) that We, We carried/loaded their descendants in the ship/ships, the full/loaded
And [it ought to be] a sign for them that We bear their offspring [over the seas] in laden ships
And a sign for them is that We carried their offspring in the laden ship (s)
And a token unto them is that We bear their offspring in the laden ship
how We carried them and their offspring inside the laden Ar
And it is a sign for them that We boarded their children in the loaded ship
Another sign for them is that we carried their offspring in the laden ship.
Another proof for them! We surely boarded their descendants on a laden ark
Another sign for them is that we carried their offspring in the laden Ark.
Another outward and visible sign reflecting for them an inward and spiritual grace is that We carried their descendants in the loaded ark
Another sign for them is the story of their forefathers who We carried in the heavily-laden ship,
Another sign for them is that We carried their ancestors ˹with Noah˺ in the fully loaded Ark,
And a sign for them is that We carried their descendants on the laden ship.
Another sign for them is that We carried their offspring in the laden ark
Another sign for them is that we carried their ancestors on the loaded ark.
Another sign for them is that We carried their offspring in the loaded Ark.
Another sign for them is that We carried their offspring in the laden Ark.
And a verse for them is that We carried their offspring in the laden Ark.
And a sign for them is that We bore their offspring in the loaded ship.
And yet another sign for them is that We carry their offspring in laden ships,
Another Sign for them is that We carry the Children of Adam on the loaded ship
And a sign to them is that We bear their offspring in the laden ship
And a Sign for them is that WE carry their offspring in the laden ships
And a sign unto them is that We carried their progeny in the full-laden Ark
And a Sign for them is that We held together their race (through the Flood) in the loaded Ark (of Nuh, or Noah)
A sign for them is that We carried their progeny in the filled Ark.
Another sign for them is that We carried their offspring in the laden Ark
And a sign for them is that We carried their race in the loaded Ark:
And a sign for them is that We carried their forefathers in a laden ship
And a sign for them is that We, We carried their offspring in the laden ship,
And a Sign for them is that We bore their race (through the Flood) in the loaded Ark
And a Sign for them is that We bore their race (through the Flood) in the loaded Ark
وَخَلَقۡنَا لَهُم مِّن مِّثۡلِهِۦ مَا یَرۡكَبُونَ ٤٢
and We have made similar things for them to ride in
And We have created for them similar (vessels) on which they ride.
And We have created for them of the like thereUnto whereon they ride
And We made similar vessels for them to ride
And that We created for them the like of it in which they can ride!
And We have created for them the like of it in which they sail.
and We have created for them what is similar to it, which they ride
And We have created for them the like of it (for land travel) on which they ride
And We will make for them other (means of transport) such things as they will board
and We have created for them the like of it whereon they ride
and We created the like of it for them that they ride.
I also made similar vessels for them on which they ride
And We have created for them similar vessels on which they ride
and We created for them the like of it in which they ride.
and we have created for them the like thereof whereon to ride
And We have created for them similar ships, in which they now ride
And We have created for them from its likeness what they can ride.
and that We have made for them other conveniencies like unto it, whereon they ride
And We have created for them the like of it, in which they ride
And We have created for them the like of it in which they board
And that we have made for them vessels like it on which they embark
and We have created for them the like thereof whereon they ride
And We created for them of its like that they ride.
We have created for them similar (vessels), which they ride.
and similar vessels We have made for them on which they ride
and then created for them other vessels like those on which they ride
And We have created for them the like thereof, whereon they ride
And We created for them (vessels) similar to it, on which they ride.
And We have created for them the like thereof, whereon they ride
And like this (Ark) We made for them (many other means of transport) which they ride
And We created for them of its similarity, to ride in
And We created for them of its similarity, to ride in
And We created for them of its similarity, to ride in.
And We created for them from similar/equal/alike to it, what they ride/board
and [that] We create for them things of a similar kind, on which they may embark [in their travels]
And We created for them the like of it whereon they ride
And have created for them of the like thereof whereon they ride
and created for them similar things to ride
and created for them things similar to it on which they ride
We have created for them similar things on which they ride.
And We created other similar vessels for them to sail upon
And We have created for them similar things on which they ride.
And We created for them the like thereof for their transport
and We created for them similar modes of transport which they ride.
and created for them similar things to ride in.
And created something similar for them which they board.
And similar vessels We have made for them to ride on
Then we created the same for them to ride in.
And that We have created for them similar vessels in which to ride.
And that We have created for them similar vessels in which to ride.
And We created for them from the like of it, which they are riding.
And We have created for them the like of it whereon they ride.
and that We create things of similar kind for them to ride in.
And We have created for them similar things to ride on. (And will create things of which you have no knowledge yet (16:8))
And We have created for them the like of it, what they will ride on
And WE will create for them the like thereof whereon they will ride
And We created for them the like thereof upon which they ride
And We created for them similar (ships) on which they ride
And We’ve created for them similar to it on which they embark.
And We created for them the like of it, in which they ride
and We made for them the like of it, in which they ride.
And We created for them from the likes of it that which they ride
And We created for them of the like of it what they ride;
And We have created for them similar (vessels) on which they ride
And We have created for them similar (vessels) on which they ride
وَإِن نَّشَأۡ نُغۡرِقۡهُمۡ فَلَا صَرِیخَ لَهُمۡ وَلَا هُمۡ یُنقَذُونَ ٤٣
If We wished, We could drown them, and there would be no one to help them: they could not be saved
And if We will, We can drown them, and there will be no helper for them, nor will they be saved,
And if We list, We shall drown them, and there will be no shout for them, nor will they be saved
We could have drowned them if We pleased, and none would have answered their cry for help, nor would they have been saved
And if We should will, We could drown them, and there will be none to help them, nor will they be saved!
If We wished, We could drown them with no one to hear their cry, and then they would not be saved —
And if We like We drown them, whereat they have no one to call for help, nor are they rescue
If We will, We cause them to drown, and there is no help for them (against Our will), nor can they be saved (from drowning
If We (so) willed, We would drown them, then they would have no (one to) succour (them), nor would they be rescued
and if We will, We drown them, then none have they to cry to, neither are they delivered
And if We want, We drown them, then they have no one to cry out to, and they will not be saved,
I decide to destroy their vessels, none can rescue them (remember Titanic and Space Shuttle’s destruction.
If it were Our will, We could drown them. Then there would be no helper, nor could they be delivered
And if We will, We can drown them—with no screaming to be heard from them, nor will they be rescued,
and if we please, we drown them, and there is none for them to appeal to; nor are they rescued
And if We will, We can drown them, so there would be no help in their distress, nor would they be saved
If We so pleased, We could drown them and there will be no one for them to cry to for help nor will they be rescued.
If we please, We drown them, and there is none to help them; neither are they delivered
And if We please, We can drown them, then there shall be no helper for them, nor shall they be rescued
We drown them if We will, then they have none to cry to, nor can they be saved
And if we please, we drown them, and there is none to help them, and they are not rescued
And if We think proper We drown them, then there is no cry for help available to them, and they will not be rescued —
And if We will, We drown them with none for them to whom they cry aloud for help nor will they be saved
If it were Our will, We could drown them, and no responder would come for their deliverance.
If We want, We can drown them, and they will have no helper to save them, nor can they be rescued
Should We so wish, We can drown them, and there will be none to heed their cries of distress, nor will they be rescued
And if We please, We may drown them, then there is no succour for them, nor can they be rescued -
And if We will We can drown them, then there will be no one (to respond) to their cry for help nor will they be saved,
And if We so will, We may drown them, then there would be no one to respond to their cries for help, nor can they be rescued
And if We intend, We drown them. Then there will not be any to respond to their cry, nor will they be saved anyway
And if We wished, We could drown them, so that their screaming would not be heard, nor could they be saved
And if We wished, We could drown them, so that their screaming would not be heard, nor could they be saved
And if We wished, We could drown them, so that their screaming would not be heard, nor could they be saved.
And if We will/want We drown/sink them, so (there be) no cries for help/aiders for them, and nor they be rescued/saved
and [that,] if such be Our will, We may cause them to drown, with none to respond to their cry for help: and [then] they cannot be saved
And in case We (so) decide, We drown them; then they will have no screaming, nor are they rescued
And if We will, We drown them, and there is no help for them, neither can they be saved
Had We wanted, We could have drowned them and nothing would have been able to help or rescue the
And if We so will, We can drown them; then no one will respond to their cry, nor will they be rescued
If We will, We can (easily) drown them. Then there will be no salvage for them, nor can they be rescued.
If We wish We could drown them, and no one would hear their whimper of protest! Nor would they be rescued
And if We will, We can (easily) drown them. Then there will be no salvage for them, nor can they be rescued-
And if We willed We could drown them and no one would be there to hear their yelling nor would there be an expected rescue
If We wanted We could drown them, and they will have no help, nor will they be saved,
If We willed, We could drown them: then no one would respond to their cries, nor would they be rescued—
And if We please, We drown them, and there will be no one to call for help and they will not be saved.
We drown them if We will: none can help or rescue them
If we willed, we could have drowned them, so that their screaming would not be heard, nor could they be saved.
If We wish, We could drown them, with no one to respond to their cry for help, nor would they be saved,
If We wish, We could drown them, with no one to respond to their cry for help, nor would they be saved,
If We will, We can drown them, so there is no responder to their screaming, nor will they be rescued.
And if We please, We drown them, then there shall be none to help them, nor shall they be rescued.
If such be Our will, We may cause them to drown, with none to respond to their cries for help, and then they cannot be saved,
We could down them, drown them according to Our Laws, with none to respond to their cry of help - and then they cannot be saved
And if We please, We can drown them, then there shall be no succorer for them, nor shall they be rescue
And if WE so willed, WE could drown them; then they would have no one to succour them, nor would they be rescued
And if We will, We drown them, such that they would have none to call upon and would not be saved
If it was Our Will, We could drown them: (And) then there would be no helper (for them), nor could they be saved
And if We will, We could drown them, with no one to hear their screams, and they won’t be rescued.
If We will, We can drown them—with no screaming to be heard from them, nor will they be saved
And if We wished, We could drown them so they would have no helper, and they would not be delivered,
And if We should will, We could drown them; then no one responding to a cry would there be for them, nor would they be save
And if We will, We drown them, then no responding to them; nor are they rescued,
If it were Our Will, We could drown them: then would there be no helper (to hear their cry), nor could they be delivered
If it were Our Will, We could drown them: then would there be no helper (to hear their cry), nor could they be delivered
إِلَّا رَحۡمَةࣰ مِّنَّا وَمَتَـٰعًا إِلَىٰ حِینࣲ ٤٤
Only by Our mercy could they be reprieved to enjoy life for a while
except through the Mercy from Us and as an enjoyment for a while.
unless it be a mercy from us, and as an enjoyment for a season
Unless by Our benevolence, to reap advantage for a time
Except if We give them a specified life term as grace from Us so that they may benefit.
except as an act of mercy from Us, to give them enjoyment for a time.
⎯except by a mercy from Us and for an enjoyment until some time
Unless by a mercy from Us and (Our allowing them) to enjoy life for some time more until a term (determined)
It is only through mercy from Us (that We save them) and (let them have) an enjoyment of worldly gains for a while
save as a mercy from Us, and enjoyment for a while
except by a mercy from Us, and as an enjoyment for a while.
Instead, I shower them with my mercy and let them live till the day that they are supposed to live their bodies
Except by way of mercy from Us, and by way of convenience for a time
except by a mercy from Us and enjoyment for a while.
save by mercy from us, as a provision for a season
Unless by mercy from Us, and as a comfort for a while
But it is a mercy from Us and a temporary enjoyment for a little while.
unless through our mercy, and that they may enjoy life for a season
Unless by mercy from Us and for enjoyment for a time
except through Our Mercy and as enjoyment for awhile
Unless through our mercy, and that they may enjoy themselves for yet awhile
except as a mercy from Us, and as an enjoyment for a limited period
unless it be a mercy from Us and as an enjoyment for a while.
The exception would be as a mercy from Us, and for accommodation for a time.
except through Our mercy and unless We prolong their lives for a while
It is only Our Mercy (that rescues them) and enables enjoyment of life for a while
But by mercy from Us and for enjoyment till a time
but (if this does not happen, it is due to) the mercy from Us and a provision till a time.
(They cannot be rescued) except by mercy and provision from Us for a given time
Except for Our mercy and (this) provision is for an appointed term
Except through a mercy from Us, and as an enjoyment for awhile
Except through a mercy from Us, and as an enjoyment for awhile.
Except through a mercy from Us, and as an enjoyment for awhile.
Except mercy from Us, and a long life/enjoyment to a time
unless it be by an act of mercy from Us and a grant of life for a [further span of] time
Except as a mercy from Us and enjoyment for a while
Unless by mercy from Us and as comfort for a while
except Our mercy which could enable them to enjoy themselves for an appointed time
unless there be mercy from Us, and (unless) We let them enjoy for a while
But by mercy from Us and as an enjoyment for a while.
Except (their respite is) by Our grace, and only as merriment for a brief while
Except as a Mercy from Us and provision for a while.
Unless We extend to them Our mercy and let them enjoy life up to a predetermined point of time
unless – that is – We show kindness and give brief respite
except by mercy from Us, allowing them enjoyment for a ˹little˺ while.
Except by a mercy from Us and as a provision for a while.
except through Our mercy and unless enjoyment is allowed for a time
Instead, we shower them with mercy, and let them enjoy for awhile.
except through Our mercy, that they could be given a while to enjoy life.
except through Our mercy, that they could be given a while to enjoy life.
Except mercy from Us, and enjoyment till a while.
Save (by) mercy from Us, and enjoyment for a while.
unless it be by an act of mercy from Us, leaving them to enjoy life for a while.
But as a Mercy from Us, We let them enjoy life for a while
But (by) mercy from Us and for enjoyment till a time
Except through mercy from US and a provision for a time
save as a mercy from Us and an enjoyment for a while
Except as the part of Mercy from Us, and as a part of a few (worldly) things (for them) for a (little) while
Except out of mercy from Us, and for enjoyment for a while.
Except by a mercy from Us, and enjoyment for a while
except as a mercy from Us, and as a temporary provision.
Except as a mercy from Us and provision for a time
Except mercy from Us, and provision to a time.
Except by way of Mercy from Us, and by way of (world) convenience (to serve them) for a time
Except by way of Mercy from Us, and by way of (world) convenience (to serve them) for a time
وَإِذَا قِیلَ لَهُمُ ٱتَّقُوا۟ مَا بَیۡنَ أَیۡدِیكُمۡ وَمَا خَلۡفَكُمۡ لَعَلَّكُمۡ تُرۡحَمُونَ ٤٥
Yet when they are told, ‘Beware of what lies before and behind you, so that you may be given mercy,’
And when it is said to them: “Beware of that which is before you (worldly punishments) and that which is behind you (punishments in the Hereafter) so that you may receive Mercy.”
And when it is said Unto them: fear that which is before you and that which is behind you, that haply ye may find mercy, they withdraw
When it is said to them: "Beware of what is before you and what is past, that you may be treated with kindness;"
But when they are told, “Protect yourselves from what is before you (the things you will encounter) and what is behind you (the consequences of the things you did in the past) so that you may receive grace” they turn away.
They are told, ´Have taqwa of what is before you and behind you so that hopefully you will have mercy shown to you.´
And when they are told, ‘Beware of that which is before you and that which is behind you, so that you may receive [His] mercy.’
When they are told: "Beware of and guard against what lies before you and what lies behind you (of unforgivable sins and punishment they will bring in the world or the Hereafter, and brought about in the past when committed by former peoples), so that you may be shown mercy (a good, virtuous life in the world and eternal happiness in the Hereafter)."
And when it is said to them, `Guard yourself against that (punishment) which is (impending) before you and that which is behind you (and may befall you as a consequence of your evil past) so that you may be shown mercy (they turn away).
And when it is said to them, 'Fear what is before you and what is behind you; haply you will find mercy' -
And when it is said to them: “Be cautious of what is in front of you and what is behind you so that you may receive mercy (they do not pay attention).”
When the disbelievers are told: “Be mindful of what is awaiting you and what deeds you have left behind” [they do not care.]
They are told, “Be conscious of that which is before you and that which is after you, in order that you may receive mercy.
And when it is said to them, “Be mindful of what lies before you and what lies behind you, that you may receive mercy”,...
And when it is said to them, 'Fear what is before you and what is behind you, haply ye may obtain mercy;
And when it is said to them, “Beware of what is before you and what is behind you, in the hope of your gaining mercy”, they turn away
And when it is said unto them, “Safeguard yourselves from that which is in front of you and from that which is behind you perhaps that you may receive mercy.”
When it is said unto them, fear that which is before you, and that which is behind you, that ye may obtain mercy; they withdraw from thee
And when it is said to them, "Guard against what is before you and what is behind you, that per chance (or possibly) you may find mercy.... (they are heedless
When it is said to them: 'Have fear of that which is before you and behind you in order that you find mercy.
And when it is said to them, Fear what is before you and what is behind you, that ye may obtain mercy. . .
And when it was said to them: “Guard (yourselves against) that which is in between your hands and that which is behind you, in order that you: you may receive mercy.”
And when it was said to them: Be Godfearing of what is in advance of you and what is behind you, so that perhaps you will find mercy,
They are told, “Fear what is before you and what will be after you so you may receive mercy.”
When it is said to them: "Have fear of that which is before you and that which is behind you, so that you may receive mercy," they pay no heed
When it is said to such people: "Guard yourselves against what is ahead of you and what has preceded you that mercy be shown to you" (they pay scant heed to it)
And when it is said to them: Guard against that which is before you and that which is behind you, that mercy may be shown to you
And (they are heedless) when it is said to them, “Guard (yourselves against) that which is before you and that which is behind you that you may be dealt with mercifully.”
And then it would be said to them, "Take heed of what is ahead of you and what is behind you, so that mercy is shown to you."
And (recall) when it is said to them: ‘Fear that (torment) which is before you and which is behind you so that you may be shown mercy.
And when they are told: "Be aware of your present and your past, that you may attain mercy."
And when they are told: "Be aware of your present and your past, that you may attain mercy.
And when they are told: "Be aware of your present and your past, that you may attain mercy."
And if (it) was said to them: "Fear and obey what (is) between your hands and what (is) behind you, maybe/perhaps you attain mercy."
And [yet,] when they are told, “Beware of [God’s insight into] all that lies open before you and all that is hidden from you, so that you might be graced with His mercy,” [most men choose to remain deaf;]
And when it is said to them, "Be pious as regards what is before you (Literally: between your hands) and what is behind you, that possibly you would be granted mercy."
When it is said unto them: Beware of that which is before you and that which is behind you, that haply ye may find mercy (they are heedless)
Whenever they are told to guard themselves against sin and the forth coming torment so that perhaps they could receive merc
And (they pay no heed) when it is said to them, .Save yourselves from that (punishment) which is before you (in this world) and that which will come after you (die), so that you may receive mercy
When it is said unto them: "Beware of that which is before you and that which is behind you, so that you may attain mercy,"
(They ignore) when they are told to beware of what lies before them and what lies ahead of them, so that they may receive mercy
And When it is said to them: "Beware of that which is that which is before you and behind you in order that you may obtain Mercy”.
And when they are told: "Fear for your irreverence to Allah and regard with fear the retributive punishment which you might encounter here. Fear also what awaits you Hereafter which is indeed grievous and really severe so that you might hopefully be recipients of Allah’s mercy"
When they are told: “Be careful about your past and future deeds to deserve kind treatment.”
˹Still they turn away˺ when it is said to them, “Beware of what is ahead of you ˹in the Hereafter˺ and what is behind you ˹of destroyed nations˺ so you may be shown mercy.”
And when they are told: beware of what is ahead of you and what is behind you so that you find mercy;
When they are told: ‘Have fear of that which is before you and behind you, that you may be shown mercy,‘
Yet, when they are told, "Learn from your past, to work righteousness for your future, that you may attain mercy,"
But when they are told, "Beware of what lies before you and what lies behind you; perhaps you will be shown mercy,"
But when they are told, "Beware of what lies before you and what lies behind you; perhaps you will be shown mercy"
And when it is said for them, “Show the piety of what is between your hands, and what is behind you, perhaps you may be mercified.”
And when it is said to them: Be in awe of that which is before you and that which is behind you; haply you will be treated with mercy, (they turn back).
When they are told: 'Beware of that which lies before you and behind you, so that you may be graced with His mercy,' [they pay no heed].
And yet, when it is said to them, "Walk aright learning from every yesterday, so that you may build a future worthy of Grace,"
And when it is said to them: Guard against what is before you and what is behind you, that mercy may be had on you
And when it is said to them, `Guard yourselves against that which is before you through Prayer and that which is behind you through repentance, that you may receive mercy,' they turn away
And when it is said unto them, “Be mindful of that which is before you and of that which is behind you, that haply you may receive mercy.
And when it is said to them: "You fear that which has happened before you, and that which will come after you, so that you may (also) receive (Allah's) Mercy," (then they do not listen and go away)
When they are told, “Guard yourselves from what’s before you and what’s behind you, so you may receive mercy.”
Yet when it is said to them, 'Beware of what lies before you, and what lies behind you, that you may receive mercy.'
And when it is said to them, “Be wary of what is before you and what is behind you, that you may be favored with mercy,"
But when it is said to them, "Beware of what is before you and what is behind you; perhaps you will receive mercy... "
And when it is said to them, 'Fear what is before you and what is behind you, perhaps you may obtain mercy.'
When they are told, "Fear ye that which is before you and that which will be after you, in order that ye may receive Mercy," (they turn back)
When they are told, "Fear ye that which is before you and that which will be after you, in order that ye may receive Mercy," (they turn back)
وَمَا تَأۡتِیهِم مِّنۡ ءَایَةࣲ مِّنۡ ءَایَـٰتِ رَبِّهِمۡ إِلَّا كَانُوا۟ عَنۡهَا مُعۡرِضِینَ ٤٦
they ignore every single sign that comes to them from their Lord
And whenever a sign of the Verses of their Lord comes to them, they turn away from it.
And not a sign cometh Unto them of the signs of their Lord, but they are ever backsliders therefrom
None of the signs of their Lord ever comes to them but they turn away from it
And no proof comes to them of the signs of their Rabb from which they do not turn away.
Not one of your Lord´s Signs comes to them without their turning away from it.
There did not come to them any sign from among the signs of their Lord but that they used to disregard it
Yet there does not come to them a clear sign from among the signs of their Lord (a Revelation from among His Revelations), but they turn away from it (being averse to the admonition given therein)
There never comes to them a Message from the Messages of their Lord but they always turn away from it
yet never any sign of the signs of their Lord comes to them, but they are turning away from it
And no sign of their Lord's sign came to them, unless they were turning away from it.
When the Revelations of their Lord reaches them, they turn away from it
Not a sign comes to them from among the signs of their Lord, except those from which they turn away
Yet never does a sign of their Lord’s signs come to them, but they disregard it.
and thou bringest them not any one of the signs of their Lord, but they turn away therefrom
And whenever a sign comes to them from the signs of their Lord, they always turn away from it
And never comes unto them a sign from the signs of their Lord but that they turn their faces away from it.
And thou dost not bring them one sign, of the signs of their Lord, but they turn aside from the same
And there comes not to them a sign from among the signs of their Lord but they turn away from it
Yet there never comes to them any sign of their Lord's signs, but they turn away from it
Aye, not one sign from among the signs of their Lord dost thou bring them, but they turn away from it
And there comes not to them out of Aayatin (a Verse) out of the Ayaat of their Nourisher-Sustainer, but they remained unto it (as) those who deviate (therefrom)
there never approaches them any sign from the signs of their Lord, but they had been ones who turn aside from it.
A sign from among the signs of their Lord never came to them without their turning away from it.
Whenever any sign from the revelations of their Lord comes to them, they turn away from it
Never does any Sign of their Lord come to them, but they turn away from it
And there comes to them no message of the messages of their Lord but they turn away from it
And there does not come to them any sign from the signs of their Fosterer but they turn away from it.
And there comes to them no Verse of the Verses of their Lord but they turn away from it
And not a sign of the signs of their Lord comes to them but they turn away from it
And no matter what sign comes to them from the signs of their Lord, they turn away from it
And no matter what sign comes to them from the signs of their Lord, they turn away from it
And no matter what sign comes to them from the signs of their Lord, they turn away from it.
And none from an evidence/sign/verse from their Lord's evidences/signs/verses comes to them except they were from it objecting/opposing/turning away
and no message of their Sustainer s messages ever reaches them without their turning away from it
And in no way does any sign of the signs of their Lord come up to them, except that they were veering away from it
Never came a token of the tokens of their Lord to them, but they did turn away from it
and whenever a revelation out of their Lord's revelations comes to them, they ignore it
There comes to them no sign from the signs of your Lord, but they turn averse to it
Never any sign of the signs of their Lord came to them, but they did turn away from it, refusing to accept it.
They merely turn away and ignore each and every proof of their Lord that ever reaches them
And whenever a Sign of the Signs of their Lord is shown to them, they turn away from it.
And no divine sign of Allah's marvels be presented to them but they meet with aversion and oppose it with repugnance
They turn away from every sign of their Lord that comes to them.
Whenever a sign comes to them from their Lord, they turn away from it.
And whenever one of the signs of their Lord comes to them, they tend to turn away from it.
they turn away from every sign that comes to them from their Lord
No matter what kind of proof is given to them from their Lord, they consistently disregard it.
they turn away from every sign that comes to them from their Lord.
they turn away from every sign that comes to them from their Lord.
And none among a verse came to them from their Lord’s verses, except they are from it averting.
And there comes not to them any sign from the signs of their Lord but they turn aside from it.
Every single sign that comes to them from their Lord do they ignore.
- No Message of their Lord's Messages reaches them without them turning away from it
And there comes not to them a communication of the communications of their Lord but they turn aside from it
And there comes not to them any Sign out of the Signs of their Lord, but they turn away from it
Never did a sign from among the signs of their Lord come unto them but that they turned away from it
From the many Signs (verses) of their Lord, there is not (even) one Sign (verse) that comes to them from which they do not turn away
Yet, they persistently ignore every sign that comes to them from their Lord.
Yet never came to them a sign of their Lord's signs, but they turned away from it
not a single one of the signs of their Lord comes to them without them turning away.
And no sign comes to them from the signs of their Lord except that they are from it turning away
And no sign comes to them from the signs of their Lord, except they used to turn away from it.
Not a Sign comes to them from among the Signs of their Lord, but they turn away therefrom
Not a Sign comes to them from among the Signs of their Lord, but they turn away therefrom
وَإِذَا قِیلَ لَهُمۡ أَنفِقُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ قَالَ ٱلَّذِینَ كَفَرُوا۟ لِلَّذِینَ ءَامَنُوۤا۟ أَنُطۡعِمُ مَن لَّوۡ یَشَاۤءُ ٱللَّهُ أَطۡعَمَهُۥۤ إِنۡ أَنتُمۡ إِلَّا فِی ضَلَـٰلࣲ مُّبِینࣲ ٤٧
and when they are told, ‘Give to others out of what God has provided for you,’ the disbelievers say to the believers, ‘Why should we feed those that God could feed if He wanted? You must be deeply misguided.’
Whenever it is said to them:“Spend out of what Allah has provided you.” Those who disbelieve say to those who believe: “Should we feed those whom, if Allah wills, He (Himself) can feed? You are in plain error.
And when it is said Unto them: expend of that wherewith Allah hath provided you, those who disbelieve say Unto those who believe: shall we feed those whom God Himself would have fed, if He listed? Ye are in naught else than error manifest
When they are told: "Spend of what God has given you," the unbelievers say to those who believe: "Why should we feed those whom God should have fed if He pleased?" You are only in palpable error
And when they are told, “Give unrequitedly from the sustenance with which Allah nourishes you,” those who deny the knowledge of the reality say to the believers, “Shall we feed those who, if Allah had willed, He would have fed? You are only in clear error.”
And when they are told, ´Spend from the provision Allah has given you,´ those who are kafir say to those who have iman, ´Why should we feed someone whom, if He wished, Allah would feed Himself? You are clearly in error.´
When they are told, ‘Spend out of what Allah has provided you,’ the faithless say to the faithful, ‘Shall we feed [someone] whom Allah would have fed, had He wished? You are only in manifest error.’
And when they are told: "Spend (for the needy) out of what God has provided for you," those who disbelieve say to those who believe, "Shall we then feed those whom God would feed if He willed? You are but in obvious error."
And when it is said to them, `Spend out of that which Allah has provided for you,' those who disbelieve say to those who believe, `Shall we feed those whom, if Allah so will, He could feed? You are only steeped in obvious error.
And when it is said to them, 'Expend of that God has provided you,' the unbelievers say to the believers, 'What, shall we feed such a one whom, if God willed, He would feed? You are only in manifest error!
And when it is said to them: “Spend (in God's way) from what God provided for you” those who disbelieve say to those who believe: “Shall we feed someone that if God wanted He would have fed him? You are only in an obvious error.”
When they are asked to devote a part of what God has given them to the needy ones, they say: “If God wanted, He would have helped the needy ones Himself!” What a wrong attitude [God has made some poor and some rich to see whether or not the rich ones are human enough to help the poor.]
And when they are told, “Give of that which God has provided you,” the unbelievers say to those who believe, “Shall we feed those whom if God had so willed, He would have fed Himself? You are in nothing but manifest error.
And when it is said to them, “Spend of what Allah has provided for you,” those who deny say to those who have attained faith, “Shall we feed someone whom Allah could feed, if He so wills? You are but in evident misguidance.”
and when it is said to them, 'Expend in alms of what God has bestowed upon you,' those who misbelieve say to those who believe, 'Shall we feed him whom, if God pleased, He would feed? ye are only in an obvious error.
And when it is said to them, “Spend in Allah’s cause, from what Allah has provided you”, the disbelievers say regarding the believers, “Shall we feed these, whom if Allah willed, would have fed? You are not but in open error!”
And when it is said unto them, “Spend from that what Allah has provided for you.” Those who disbelieve say to those who believe, “Do we feed one which if Allah so pleased would have fed him Himself. You are indeed but in manifest misguidance.”
And when it is said unto them, give alms of that which God hath bestowed on you; the unbelievers say unto those who believe, by way of mockery, shall we feed him whom God can feed, if he pleaseth? Verily ye are in no other than a manifest error
And when it is said to them, "Spend of that which Allah has given you", those who disbelieve say to those who believe, "Shall we feed him whom, if Allah please, He could feed? You are in naught but clear error."
And when it is said to them: 'Spend of that which Allah has given you, ' the unbelievers say to the believers: 'Are we to feed those whom Allah can feed if He chooses? Surely, you are only in clear error.
And when it is said to them, Give alms of what God hath bestowed on you, they who believe not say to the believers, "Shall we feed him whom God can feed if He will? Truly ye are in no other than a plain error."
And when it was said to them:'Spend of that which Allah has provided you as provision,' those who disbelieved said to those who had Believed: “Shall we feed that whom if Allah thinks proper, He would have fed him? You are not but in manifest error.”
And when it was said to them: Spend of whatever God provided you, those who were ungrateful said to those who believed: Will we feed him whom He would have fed, if He wills? You are nothing, but in a clear going astray.
When they are told, “Invest [in charity] from what Allah has provided you,” the unbelievers say to the believers, “Why should we have to feed those whom Allah could have fed Himself if He had wanted? You are clearly wrong.”
Whenever they are asked: "Spend out of what Allah has given you." The disbelievers say to the believers: "Should we feed those whom Allah can feed Himself if He so chooses? You are quite obviously in error!"
And when it is said to them: "Spend (in the Way of Allah) out of the sustenance that Allah has provided you," the unbelievers say to the believers: "Shall we feed him whom, Allah would have fed, had He so wished?" Say: "You are in evident error."
And when it is said to them: Spend out of that which Allah has given you, those who disbelieve say to those who believe: Shall we feed him whom, if Allah please, He could feed? You are in naught but clear error
And when it is said to them, “Spend from that which Allah has provided for you,” those who do not believe say to those who believe, “Should we feed him, whom Allah (Himself) could feed, if He wills? You are in nothing but clear error.”
And when it is said to them, "Spend out of what Allah has given you," those who disbelieve say to those who believe, "Shall we feed him whom, if Allah wills, He could feed? You are not but clearly in error."
And when it is said to them: ‘Spend (in the way of Allah) of what Allah has given you,’ the disbelievers say to the believers: ‘Shall we feed that (poor) man whom, if Allah so willed, He would feed (Himself)?’ You are but (caught) in clear error
And when they are told: "Spend from what God has provisioned you." Those who reject say to those who believe: "Shall we feed those whom God could feed, if He so willed You are clearly misguided!"
And when they are told: "Spend from what God has provisioned you." Those who reject say to those who believe: "Shall we feed those whom God could feed, if He so willed? You are clearly misguided!
And when they are told: "Spend from what God has provisioned you." Those who reject say to those who believe: "Shall we feed those whom God could feed, if He so willed? You are clearly misguided!"
And if (it) was said to them: "Spend from what God provided for you." Those who disbelieved said to those who believed: "Do we feed whom if God wanted/willed He fed him? That truly you are in except clear/evident misguidance."
Thus, when they are told, “Spend on others out of what God has provided for you as sustenance,” those who are bent on denying the truth say unto those who believe, “Shall we feed anyone whom, if [your] God had so willed, He could have fed [Himself]? Clearly, you are but lost in error!”
And when it is said to them, "Expend of what Allah has provided you, " the ones who have disbelieved have said to the ones who have believed, "Shall we feed the ones whom, if Allah decides, He will feed? Decidedly you are in nothing except evident error."
And when it is said unto them: Spend of that wherewith Allah hath provided you, those who disbelieve say unto those who believe: Shall we feed those whom Allah, if He willed, would feed? Ye are in naught else than error manifest
When they are told to spend for the cause of God out of what He has provided for them for their sustenance, the disbelievers say to the believers, "Should we feed those whom God has decided to feed? You are in plain error."
And when it is said to them, .Spend (to the needy) from the provision Allah has given to you., the disbelievers say to the believers, .Shall we feed those whom Allah could have fed, if Allah so willed? You are but in open error
When it is said unto them: "Expend from that which Allâh has provided for you," those who excessively indulge in disbelief (in Allâh) say unto those who adhere to Faith: “What! Shall we feed those whom if Allâh willed, He could feed? You are in naught but in manifest deception.
When asked to spend that which Allah has granted them, those who disbelieve say to those who believe, "Shall we feed those whom Allah could have fed, had He wished? You are clearly in the wrong!"
And When it is said to them: “Spend from that which Allâh has provided for you", those who voluntarily and consciously refuse to Yield to the Truth say to those who adhere to Faith: “What! Shall we feed those whom Allâh, if he willed, He would feed? Most surely you are in naught but utter deception.
And when told to spend in benevolence of what Allah has bestowed them and given them of His bounty, the infidels express their thoughts in words and pitifully say: "Shall we feed him whom Allah can feed if He will! You must be deviated in mind and have wandered from the path of righteousness!"
When they are told: “Spend what Allah has provided you,” the disbelievers say to the believers, “Why should we feed someone who Allah could have fed, if He wanted? You are clearly misguided.”
And when it is said to them, “Donate from what Allah has provided for you,” the disbelievers say to the believers, “Why should we feed those whom Allah could have fed if He wanted to? You are clearly astray!”
And when they are told: spend of what Allah has provided you with, those who reject (the truth) say to those who believe: should we feed whom Allah would have fed if He pleased? You are surely in clear error.
And when they are told: ‘Give from that which God has given you,‘ the unbelievers say to the faithful: ‘Are we to feed those whom God can feed if He chooses? ‘Surely you are in glaring error.‘
When they are told, "Give from GOD's provisions to you," those who disbelieve say to those who believe, "Why should we give to those whom GOD could feed, if He so willed? You are really far astray."
And when It is said to them, "Give to others from what God has provided for you," the unbelievers say to those who believe, "Should we feed one whom, if God had willed, He would have fed? You are clearly misguided."
And when It is said to them, "Give to others from what God has provided for you," the unbelievers say to those who believe, "Should we feed one whom, if God had willed, He would have fed? You are clearly misguided."
And if it is said for them, "Spend from what Allah provides livelihood for you," those who disbelieved said for those who believed, "Should we feed whoever, if Allah had willed, He would have fed him? Surely you are not except, in obvious astray."
And when it is said to them: Spend out of what Allah has provided you with the sustenance, those who disbelieve say to those who believe: Shall we feed him whom, if Allah willed, He could feed (Himself)? You are not but in a manifest error .
And when they are told: 'Give [in charity] out of what God has provided for you,' the unbelievers say to those who believe: Are we to feed those whom God could have fed, had He so willed? Clearly, you are lost in error.'
And when it is said to them, "Spend on others of the provision Allah has given to you", the rejecters say to the believers, "Shall we feed anyone whom Allah could have fed if He so willed? You people are obviously lost in error." (6:149), (16:35), (43:20)
And when it is said to them: Spend out of what Allah has given you, those who disbelieve say to those who believe: Shall we feed him whom, if Allah please, He could feed? You are in naught but clear error
And when it is said to them, `Spend out of that which ALLAH has given you,' those who disbelieve say to those who believe, `Shall we feed him whom ALLAH would have fed, if HE had so willed? You are but in manifest error.
And when it is said unto them, “Spend of that wherewith God has provided you,” those who disbelieve say to those who believe, “Are we to feed one whom, if God willed, He would feed him? You are in naught but manifest error.
And when they are told: "You spend from (the many gifts) that Allah has given to you;" The unbelievers say to those who believe: "Shall we really feed those (people) whom, if Allah had so willed, He (Himself) would have fed? You are in nowhere but in clear mistake."
When told, “Donate from what God has provided you,” the unbelievers say to the believers, “Should we feed those, if God willed, He would’ve fed them? You are evidently misguided.”
And when it is said to them, 'Spend of what God has provided for you,' those who disbelieve say to those who believe, 'Shall we feed someone whom God could feed, if He so willed? You must be deeply misguided.'
And when it 1s said to them, “Spend of what God has provided you," those who disbelieve say to those who believe, "Shall we feed those whom God could have fed if willing? You are simply in obvious error."
And when it is said to them, "Spend from that which Allah has provided for you," those who disbelieve say to those who believe, "Should we feed one whom, if Allah had willed, He would have fed? You are not but in clear error."
And when it is said to them, 'Spend from what God has provided you.' Those who disbelieved said to those who believed, 'Shall we feed who if God wills, He would have fed him? You are not except in clear error.'
And when they are told, "Spend ye of (the bounties) with which God has provided you," the Unbelievers say to those who believe: "Shall we then feed those whom, if God had so willed, He would have fed, (Himself)?- Ye are in nothing but manifest error."
And when they are told, "Spend ye of (the bounties) with which Allah has provided you," the Unbelievers say to those who believe: "Shall we then feed those whom, if Allah had so willed, He would have fed, (Himself)?- Ye are in nothing but manifest error."
وَیَقُولُونَ مَتَىٰ هَـٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَـٰدِقِینَ ٤٨
And they say, ‘When will this promise be fulfilled, if what you say is true?’
And they say: “When will this Promise (Resurrection) be fulfilled if you are truthful?”
And they say: when will this promise be fulfilled if ye say sooth
And they say: "When will this promise come to pass, if what you say is true?"
They say, “If you are true to your word, (tell us) when will this promise (be fulfilled)?”
And 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?’
And they say (intending mockery): "So, when is this promise (of Resurrection and Judgment), if you are truthful?"
They (also) say, `(Tell us) if indeed you are truthful when this warning (about punishment) shall come to pass.
They also say, 'When shall this promise come to pass, if you speak truly?
And they say: “When is this promise, if you are truthful?”
They [jokingly] say: “When will this Resurrection of yours take place?”
Further they say, “When will this promise come to pass, if what you say is true?
And they say, “When will this promise be, if youpl are truthful?”
They say, 'When shall this promise come to pass, if ye do tell the truth?
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 indeed truthful.”
And they say, when will this promise of the resurrection be fulfilled, if ye speak truth
And they say, "When will this threat come to pass, if you are truthful?"
They also say: 'When will this promise be, if what you say is true?
And they say, "When will this promise be fulfilled, if what ye say be true?"
And they will say: “When will this promise (about Resurrection be fulfilled,) if you are truthful?”
And they say: When is this promise if you had been ones who are sincere?
Further, they say, “When will this promise [of judgment] be if you are telling the truth?”
Further, they say: "When will this promise of resurrection come to pass, if what you say is true?"
They say: "When will this threat (of Resurrection) come to pass? Tell us if indeed you are truthful."
And they say: When will this promise come to pass, if you are truthful
And they say, “When will the promise (be fulfilled) if you are truthful?”
And they say, "When will this promise (of the Last Day happening) come to pass, if what you say is true?"
And they say: ‘When will this promise (of the Last Hour) be fulfilled if you are truthful?
And they Say: "When is this promise to come, if you are truthful"
And they say: "When is this promise to come, if you are truthful?
And they say: "When is this promise to come, if you are truthful?"
And they say: "When (is) that the promise, if you were truthful?"
And they add, “When is this promise [of resurrection] to be fulfilled? [Answer this] if you are men of truth!”
And they say, "When will this promise be, in case you are sincere?"
And they say: When will this promise be fulfilled, if ye are truthful
The unbelievers say, "When will the Day of Judgment come if what you say is at all true?"
And they say, .When will this promise come true, if you are truthful?
They say: "When will this promise come to pass, if you are truthful?”
And they say, "If you are truthful, tell us! When will that promise _ (the hereafter)_ be fulfilled?"
And they say: "When will this promise be if you are truthful?”
"And incidentally" they add: " When does that alleged promise – Hereafter – fall due, if indeed you are declaring 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 say: ‘When will this promise be fulfilled, if what you say be true?‘
They also challenge, "When will that promise come to pass, if you are truthful?"
They say, "When will this promise come about, if you are truthful?"
They say, "When will this promise come about if you are truthful?"
And they say, “When will this promise be, if you are truthful ones?”
And they say: When will this promise come to pass if you are truthful?
They also ask: 'When will this promise be fulfilled, if what you say be true?'
And they (change the subject asking), "When will this warning be fulfilled, if you are men of truth?" (That our system of life, if it is wrong, will crumble)
And they say: When will this threat come to pass, if you are truthful
And they say, `When will this promise of punishment be fulfilled, if you are truthful?
And they say, “When will this promise come to pass, if you are truthful?
And they also ask: "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 be, if you are truthful?'
And they say, "When is this promise to be fulfilled, if you are telling the truth?"'
And they say, "When is this promise, if you should be truthful?"
And they say, 'When is this, the promise, if you are truthful?'
Further, they say, "When will this promise (come to pass), if what ye say is true?"
Further, they say, "When will this promise (come to pass), if what ye say is true?"
مَا یَنظُرُونَ إِلَّا صَیۡحَةࣰ وَ ٰحِدَةࣰ تَأۡخُذُهُمۡ وَهُمۡ یَخِصِّمُونَ ٤٩
But all they are waiting for is a single blast that will overtake them while they are still arguing with each other
They are waiting for a single shout, which will seize them while they are disputing (among themselves)!
They await not but one shout, which shall lay hold of them while they are yet wrangling
They are only waiting for a single blast that will seize them, but they will go on contending
They do not await anything except a single cry (the blowing of the horn [body]), which will seize them while they are disputing.
What are they waiting for but one Great Blast to seize them while they are quibbling?
They do not await but a single Cry that would seize them as they wrangle
They should await only a single blast that will seize them unawares even as they are disputing (heedlessly among themselves about their worldly concerns)
They are (thus) only waiting for one sudden onslaught of calamity which will overtake them while they are yet disputing (about it) among themselves
They are awaiting only for one Cry to seize them while they are yet disputing
They only await a single awful blast which takes them while they dispute,
The blast will take them at a blink of an eye while they are engaged in their silly worldly deals
They will not have to wait for anything but a single blast. It will seize them while they are still disputing among themselves
All they can expect is a single Shout, which will take them away while they feud,
They await but a single noise, that shall seize them as they are contending
They await just one scream, which will overcome them while they are involved in worldly disputes
They are waiting but for one deafening blast that will seize them while they are disputing.
They only wait for one sounding of the trumpet, which shall overtake them while they are disputing together
They wait not for aught but a single Shout (or Blast) which will surprise them while they yet dispute with one another
They await but one Shout, which will seize them while they dispute
They await but a single blast: as they are wrangling shall it assail them
They await not except a single wild sound (like a blast) which will seize them while they are disputing (against the teachings in Al-Kitab)
They expect but one Cry which will take them while they strive against one another.
They will wait only for a single blast. It will seize them while they are still arguing.
In fact what they are waiting for is a single blast, which will seize them while they are yet disputing among themselves in their worldly affairs
The Truth is that they are waiting for nothing but a mighty Blast to seize them the while they are disputing (in their worldly affairs)
They await but a single cry, which will overtake them while they contend
They do not wait for anything but a single loud cry which will take hold of them while they are (involved) in a tussle with each other,
They await but a single deafening blast, which will overwhelm them while they squabble
They are simply waiting for a Mighty Blast which will seize them (all of a sudden), and they will be disputing amongst themselves
They will not realize it when one scream overwhelms them, while they dispute
They will not realize it when one scream overwhelms them, while they dispute
They will not realize it when one scream overwhelms them, while they dispute.
They do not wait except (for) one loud strong cry/torture raid (that) punishes/punishes them, and (while) they are disputing/controverting with each other
[And they are unaware that] nothing awaits them beyond a single blast [of God’s punishment], which will overtake them while they are still arguing - [against resurrection]
In no way are they awaiting anything except one Shout to take them (away) as they are in constant adversaries
They await but one Shout, which will surprise them while they are disputing
They will not have to wait long. When the Day of Judgment comes, it will only take a single blast of sound to strike them while they are quarrelling with one another
They are looking for nothing but for a single Cry that will seize them when they will be quarrelling
They await but a single cry, which will overtake them while they are yet quarrelling.
What they await is nothing but a single bang! They will still be busy quarreling when it will seize them in its grip
They await but a single Cry, which will overtake them while they are yet quarrelling with each other.
Do they mean to wait until a merciless blast seizes them while they are more ready to argue than to obey
What they are waiting for is a Blast that will seize them while they argue among themselves.
They must be awaiting a single Blast, which will seize them while they are ˹entrenched˺ in ˹worldly˺ disputes.
They are only waiting for a single scream to overtake them, yet they argue.
They must be waiting but for a single blast, which will take them while they are still disputing
All they see will be one blow that overwhelms them, while they dispute.
All it takes is one blast that will seize them while they still arguing about it.
All it takes is one blast that will seize them while they are still arguing about it.
They do not await except one shout which will take them while they are disputing.
They are not awaiting for aught but a single (fatal) blast which will overtake them while they are disputing among themselves.
All they are waiting for is a single blast that will overtake them while they are still disputing.
Well, nothing awaits them but a single Blast of Requital that will overtake them while they keep contending
They wait not for aught but a single cry which will overtake them while they yet contend with one another
They are waiting only for a single blast which will seize them while they are still disputing
They await naught but a single cry that will seize them while they dispute among themselves
They will not (have to) wait for anything, except a single Blast (A powerful explosion), it will catch (and grip) them while they are still quarreling among themselves
They only await a single blast that will seize them while arguing.
All they can expect is a single blast, which will seize them while they feud
They have nothing to look forward to but a single blast: it will seize them even as they are disputing.
They do not await except one blast which will seize them while they are disputing
They wait not except for one noise, it will seize them while they are disputing.
They will not (have to) wait for aught but a single Blast: it will seize them while they are yet disputing among themselves
They will not (have to) wait for aught but a single Blast: it will seize them while they are yet disputing among themselves
فَلَا یَسۡتَطِیعُونَ تَوۡصِیَةࣰ وَلَاۤ إِلَىٰۤ أَهۡلِهِمۡ یَرۡجِعُونَ ٥٠
They will have no time to make bequests, nor will they have the chance to return to their own people
Then, they will neither be able to make a will, nor they will be able to return to their family.
And they will not be able to make a disposition, nor to their family they return
Then they would not be able to make a will, or go back to their people
At that time they will neither have the strength to make a bequest nor will they be able to return to their families!
They will not be able to make a will or return to their families.
Then they will not be able to make any will, nor will they return to their folks
Then they will not be able even to make a bequest (so suddenly will the blast seize them), nor return to their families
And so (sudden will be their end) that they will not be able to leave instructions about their affairs nor to their own people will they return
then they will not be able to make any testament, nor will they return to their people
then they will not be able to make any instruction (as their will) and they will not return to their families.
It will happen so fast that they will not have time to make a will or bid farewell to their folks
Then no chance will they have with their will to manage their affairs, nor to return to their people
so that they will neither be able to make a will nor return to their own people.
And they shall not be able to make a bequest; nor to their people shall they return
Therefore neither able to make a will, nor returning to their homes
Then they will not be able to hand down their will nor will they return back to their folks.
and they shall not have time to make any disposition of their effects, neither shall they return to their family
So they shall not be able to make a bequest, nor shall they return to their families
Then they will be unable to make a will, nor shall they return to their kinsmen
And not a bequest shall they be able to make, nor to their families shall they return
Then they will not be able to make bequest (or will), and nor they will return to their family-members
Then, they will not be able to leave a legacy nor will they return to their people.
They will not have a chance to prepare a will or to return to their own people.
Then, neither they will be able to make a will, nor be able to return to their families
and they will not even be able to make a testament, nor to return to their households
So they will not be able to make a bequest, nor will they return to their families
so that they will neither be able to make a bequest nor will they be able to return to their own people.
Then they will not be able to make a bequest, nor return to their families
Then they will not be able to make a will or to return to their families
They will not even be able to leave a will, nor will they be able to return to their people
They will not even be able to leave a will, nor will they be able to return to their people
They will not even be able to leave a will, nor will they be able to return to their people.
So they are not being able (of) direction/influence , and nor to their families they return
and so [sudden will be their end that] no testament will they be able to make, - nor to their own people will they return
Then they will not be able to make any testament, nor will they return to their families
Then they cannot make bequest, nor can they return to their own folk
Then they will not be able to make a will or return to their families
So they will not be able to make a bequest, nor will they return to their household
Then they will not be capable of making bequest, nor they will return to their family.
Then, they will have no chance either to make a will or to return to their families
Then they won’t be able to make bequest or return to their family.
And then it is too late to act nor do they have the chance to settle or dispose of their affairs verbally or in writing nor to their people will they return
Then they won’t be able to make a will or return to their families
Then they will not be able to make a ˹last˺ will, nor can they return to their own people.
Then they cannot raise a warning nor return to their families.
They will have no time to make a will, nor shall they return to their kin
They will not even have time to make a will, nor will they be able to return to their people.
They will not be able [to give] any testimony, nor will they return to their people.
They will not be able [to give] any testimony, nor will they return to their people.
So, they cannot bequest, nor to their families will they return.
Then they shall not be able to make a bequest, nor shall they be able to return unto their families.
No time will they have to make bequests, nor will they return to their own people.
And they shall not even have time to utter their last wish, nor will they be able to get together with their families
So they shall not be able to make a bequest, nor shall they return to their families
And they will not be able to make a will nor will they return to their families
and then they can make no bequest, nor return to their people
Then they will have no (chance by their own) will to settle (their affairs), and not (even) to return to their own people
They won’t be able to make any will, nor will they return to their families.
They will not be able to make a will, nor will they return to their families
so they won’t be able to make their last will. and they won’t return to their families.
And they will not be able [to give] any instruction, nor to their people can they return
And they will not be able to make a will; nor will they return to their people.
No (chance) will they then have, by will, to dispose (of their affairs), nor to return to their own people
No (chance) will they then have, by will, to dispose (of their affairs), nor to return to their own people
4
Reward and Punishment
وَنُفِخَ فِی ٱلصُّورِ فَإِذَا هُم مِّنَ ٱلۡأَجۡدَاثِ إِلَىٰ رَبِّهِمۡ یَنسِلُونَ ٥١
The Trumpet will be sounded and- lo and behold!- they will rush out to their Lord from their graves
And the trumpet will be blown in and behold! They will come out quickly from the graves to their Lord.
And the trumpet shall be blown, and lo! from the tombs Unto their Lord they shall be hastening
When the trumpet blast is sounded they will come out of their graves and hasten to their Lord
And the horn has been blown! At once you will see them leave their graves (bodies) and hasten towards their Rabb (to the realization of their essence)!
The Trumpet will be blown and at once they will be sliding from their graves towards their Lord.
And when the Trumpet is blown, behold, there they will be, scrambling from their graves towards their Lord
And the Trumpet will be blown, and see, out of the graves they rush forth to their Lord
And the trumpet shall be blown, and behold! (rising) from their graves they will hasten on to their Lord
And the Trumpet shall be blown; then behold, they are sliding down from their tombs unto their Lord
And the horn is blown, then immediately they rush to their Lord from the graves.
When the horn is blown, they will rise from their graves herded to stand in front of their Lord
The trumpet will be sounded, when behold, from their place of rest, people will rush forth to their Lord
And the trumpet was blown, whereupon they walked quickly out from the tombs to their Lord.
but the trumpet shall be blown, and, behold, from their graves unto their Lord shall they slip out
And the Trumpet will be blown - so they will come forth from the graves, running towards their Lord
The trumpet was blown Lo! They are pouring out from their graves unto their Lord.
And the trumpet shall be sounded again; and behold they shall come forth from their graves, and hasten unto their Lord
And the trumpet shall be blown, when lo! From their graves they shall hasten on to their Lord
And the Horn is blown, and, from the graves they rush forth to their Lord
And the trumpet shall be blown, and, lo! they shall speed out of their sepulchres to their Lord
And the siren has been blown (a 2nd time) and instantly they move out from their burial-places to their Nourisher-Sustainer — in haste and speed
And the trumpet would be blown! That is when they will be sliding down to their Lord from their tombs.
The trumpet shall be sounded when, behold, from the graves they will rush forth to their Lord.
Then a trumpet shall be blown and, behold, they will rise up from their graves and hasten to their Lord
Then the Trumpet shall be blown and lo! they will come out of their graves and be on the move towards their Lord
And the trumpet is blown, when lo! from their graves they will hasten on to their Lord
And it will be blown into the trumpet (structure of the universe) when they will rush forth from their graves towards their Fosterer,
And when the trumpet is blown, to their Lord they will rush from their graves
And (when) the Trumpet will be blown (again) they will come out of the graves at once and run towards their Lord
And the horn will be blown, whereupon they will rise from the graves massing towards their Lord
And the horn will be blown, whereupon they will rise from the graves massing towards their Lord
And the horn will be blown, whereupon they will rise from the graves massing towards their Lord.
And (it) was blown in the horn/bugle so then they are from the graves to their Lord they drop/rush down
And [then] the trumpet [of resurrection] will be blown - and lo! out of their graves towards their Sustainer will they all rush forth
And the Trumpet is blown; then, only then, are they pressing down from the graves to their Lord
And the trumpet is blown and lo! from the graves they hie unto their Lord
When the trumpet is sounded, they will be driven out of their grave into the presence of their Lord
And the Horn will be blown, and suddenly they will be rushing from their graves towards their Lord
The Trumpet will be blown; then behold, they will hasten on from their sepulchers to their Lord.
Then the trumpet will sound. Instantly, they will leap out of their graves and begin marching towards their Lord
And the Trumpet will be blown. Then behold, they will hasten on from their sepulchers to their Lord.
Then the trumpet is sounded and there they egress from the graves and toward Allah, their Creator, they move with impetuousity
The Trumpet will be blown, and they will emerge from their graves, rushing to their Lord,
The Trumpet will be blown ˹a second time˺, then—behold!—they will rush from the graves to their Lord.
And the horn will be blown and they will stream to their Lord from the graves.
The Trumpet will be blown and, behold, from the graves they will stand before their Lord
The horn will be blown, whereupon they will rise from the grave and go to their Lord.
And then the Horn will be blown, and at once they will rush out of the graves to their Lord.
And then the Horn will be blown, and at once, they will rush out of the graves to their Lord.
And it was blown in the Trumpet, so then, they are from the burial sites to their Lord, swarming Fastly.
And the Trumpet shall be blown, then behold, from their graves they shall hasten on to their Lord.
The Trumpet will be sounded, and out of their graves they will rise and hasten to their Lord.
And when the Trumpet is blown, behold, out of their disintegrated states unto their Lord they will run. ('Qabr' = grave = disintegrated state)
And the trumpet shall be blown, when lo! from their graves they shall hasten on to their Lord
And the trumpet shall be blown, and lo ! from the graves they will hasten on to their Lord
And the trumpet will be blown. Then, behold, they will rush forth from their graves unto their Lord
And the Trumpet (a very loud instrument) shall be sounded, when (you will) see! From the graves (men) will come quickly forward to their Lord
The Trumpet will be blown, and behold, from their graves, they will rush towards their Lord.
The Trumpet will be blown, then behold, they will rush from the tombs to their Lord
And the trumpet will be sounded. and from the graves to their Lord they will hasten.
And the Horn will be blown; and at once from the graves to their Lord they will hasten
And the horn will be blown in, then behold, from the graves to their Lord they will hasten.
The trumpet shall be sounded, when behold! from the sepulchres (men) will rush forth to their Lord
The trumpet shall be sounded, when behold! from the sepulchres (men) will rush forth to their Lord
قَالُوا۟ یَـٰوَیۡلَنَا مَنۢ بَعَثَنَا مِن مَّرۡقَدِنَاۜۗ هَـٰذَا مَا وَعَدَ ٱلرَّحۡمَـٰنُ وَصَدَقَ ٱلۡمُرۡسَلُونَ ٥٢
They will say, ‘Alas for us! Who has resurrected us from our resting places?’ [They will be told], ‘This is what the Lord of Mercy promised, and the messengers told the truth.’
They will say: “Woe to us! Who has raised us up from our place of sleep?” (It will be said to them): “This is what the Gracious (Allah) had promised and the Messengers spoke the truth!”
They will say: Ah woe Unto us! who hath roused us from our sleeping-place? This is that which the Compassionate had promised, and truly spake the sent ones
Saying: "Ah woe, who has roused us from our sleep?" This is what Ar-Rahman had promised, and whose truth the apostles had affirmed
They will say, “Woe to us! Who has delivered us from our sleeping place (the world) to a new state of existence? This must be the promise of the Rahman; the Rasuls have indeed told the Truth.” (Hadith: Mankind is asleep; with death, they will awaken!)
They will say, ´Alas for us! Who has raised us from our resting-place? This is what the All-Merciful promised us. The Messengers were telling the truth.´
They will say, ‘Woe to us! Who raised us from our place of sleep?’ ‘This is what the All-beneficent had promised, and the apostles had spoken the truth!’
They will cry: "Woe to us! Who has raised us from our place of sleep? (We have come to know that) this is what the All-Merciful promised, and that the Messengers spoke the truth!"
They will say (to one an other), `O woe be on us! Who has aroused us from our sleeping place?' `This is the same thing as the Most Gracious (God) had promised and the Messengers (of God) did indeed speak the truth' (will be the reply they receive)
They say, 'Alas for us! Who roused us out of our sleeping place? This is what the All-merciful promised, and the Envoys spoke truly.
They say: “Woe to us, who raised us from our resting place (graves)? This is what the beneficent promised, and the messengers told the truth.”
They will say: “Pity on us; indeed the word of God was nothing but the truth. He roused up from our sleeping place; indeed the Prophets were truthful in warning us.”
They will say, “Woe to us, who has raised us up from our resting place?” This is what God, the Merciful Benefactor, promised. And true was the word of the messengers.
They said, “Woe to us! Who has resurrected us from our resting place?” This is what the All-Merciful has promised, and the emissaries have spoken the truth.”
They shall say, 'O, woe is us! who has raised us up from our sleeping-place? this is what the Merciful promised, and the apostles told the truth!
Saying, “O our misfortune! Who has raised us from our sleep? This is what the Most Gracious had promised, and the Noble Messengers had spoken the truth!”
They said, “Woe unto us. Who raised us from our place of resting?” “This is what The All-merciful had promised and the messengers had said the truth.”
They shall say, alas for us! Who hath awakened us from our bed? This is what the Merciful promised us; and his apostles spoke the truth
They shall say, "O woe to us! Who has raised us up from our sleeping-place? This is what the Beneficent Allah promised and the messengers told the truth."
'Woe for us! ' they will say. 'Who has roused us from our sleepingplace? This is what the Merciful promised; the Messengers have spoken the truth!
They shall say, "Oh! woe to us! who hath roused us from our sleeping place? 'Tis what the God of Mercy promised; and the Apostles spake the truth."
They said: “O woe to us! Who has raised us up from our place of sleep?” (It will be announced to them): “This is what Ar-Rahman promised and the Messengers did speak truth.”
They would say: Woe on us! Who raised us up from our place of sleep? This is what The Merciful promised and the ones who are sent were sincere.
They will say, “Oh, woe to us! Who has raised us from our beds of repose?” [In answer:] “This is what the Most Gracious promised, and the messengers told the truth.”
They will say: "Oh, Woe to us! Who has raised us up from our graves? They will be told: "This is what the Compassionate (Allah) had promised and true was the word of the Messengers."
(nervously) exclaiming. "Alas for us! Who roused us out of our sleeping-place?" "This is what the Merciful One had promised, and what (His) Messengers had said was true."
They will say: O woe to us! Who has raised us up from our sleeping-place? This is what the Beneficent promised and the messengers told the truth
saying, “Sorrowful is our state, who has raised us from our sleeping place? This is what the Beneficent (Allah) had promised and the messengers had spoken the truth.”
They will say, "O woe to us! Who has raised us up from our graves? This is what the Gracious One had promised! And the Messengers did tell the truth
(Seeing the horrors of the Hour of Resurrection,) they will say: ‘Ah, woe to us! Who has raised us from our sleeping places? This (coming back to life) is the same that the Most Kind (Lord) promised and the Messengers spoke the truth.
They will Say: "Woe to us. Who has resurrected us from our resting place This is what the Almighty had promised. The messengers were truthful!"
They will say: "Woe to us! Who has resurrected us from our resting place? This is what the Almighty had promised; and the messengers were truthful!
They will say: "Woe to us! Who has resurrected us from our resting place? This is what the Almighty had promised; and the messengers were truthful!"
They said: "Oh our calamity/scandal who sent/woke us up from our place of sleep? That (is) what the merciful promised and the messengers were truthful."
They will say: “Oh, woe unto us! Who has roused us from our sleep [of death]?” [Whereupon they will be told:] “This is what the Most Gracious has promised! And His message-bearers spoke the truth!”
They will say, "oh woe to us! Who has made us rise again from our sleeping- place?" (Literally: tying-place) "This is what The All-Merciful promised, and the Emissaries (have spoken) sincerely
Crying: Woe upon us! Who hath raised us from our place of sleep? This is that which the Beneficent did promise, and the messengers spoke truth
They will say, "Woe to us! Who has raised us up from our graves? This is what the Beneficent God has promised. The Messengers have also spoke the truth"
They will say, .Woe to us! Who has raised us from our sleeping place? .This is what RaHman (the All-Merciful Allah) had promised, and the messengers had told the truth
They will say: "Woe unto us! Who has raised us up from our resting place?” (It will be said unto them): "This is what the Most Beneficent (God) promised, and the ‘Messengers’ spoke the truth!"
They shall say, "Oh misery to us! Who has aroused us out of our graves?" ........ "This is that promise! Rehman´s promise! The messengers had been truthful after all!"
They will say: "Woe betide us! Who has raised us up from our resting place?” (It will be said to them): "This is what the True Merciful (God) promised, and the Messengers spoke the truth!"
Wherefore they exclaim: "woe betide us! Who has awakened us from our resting site?" This is, they are told, "what Allah had promised and the verity which the truthful Messengers had related"
saying: “Woe to us! Who woke us up from our graves?” They will be told “This is what the Most Kind promised, and the messengers kept reminding you about.”
They will cry, “Woe to us! Who has raised us up from our place of rest? This must be what the Most Compassionate warned us of; the messengers told the truth!”
They will say: woe to us, who has dispatched us from our resting place? This is what the Merciful did promise and the messengers were truthful.
Woe betide us!‘ they will say. ‘Who has roused us from our resting-place? This is what the Lord of Mercy promised: the apostles have told the truth!‘
They will say, "Woe to us. Who resurrected us from our death? This is what the Most Gracious has promised. The messengers were right."
They will say, "How terrible for us! Who has raised us up from our resting-place?" [They will be told], "This is what the Merciful-to-all had promised, and the Messengers told the Truth."
They will say, "How terrible for us! Who has raised us up from our resting place?" [They will be told], "This is what the Merciful-to-all had promised, and the Messengers told the Truth."
They said, "O woe to us! Who has raised us up from our sleeping place?” This is what Al-Rahman (The Widely Merciful) had promised, and the messengers have spoken the right.”
They shall say: Oh! woe to us! Who has raised us up from our sleeping-place? This is what the Beneficent (Allah) promised; and the apostles told the truth.
They will say: 'Woe betide us! Who has roused us from our resting place? This is what the Lord of Grace had promised. The messengers told the truth.'
They will exclaim, "Oh, woe unto us! Who has awakened us from our beds of sleep? This is what the Beneficent promised, and the Messengers spoke the truth." (The concept of punishment in the grave is non-Qur'anic and, hence, wrong)
They shall say: O woe to us! who has raised us up from our sleeping-place? This is what the Beneficent Allah promised and the messengers told the truth
They will say to one another, `O woe to us ! who has raised us from our place of sleep? This is what the Gracious God had promised, and the Messengers, indeed, spoke the truth.
They will say, “Oh, woe unto us! Who has raised us from our place of sleep?” “This is that which the Compassionate did promise; and the message bearers spoke true.
They will say: "Ah! Sorrow to us! Who has raised us up from our place of sleep?" (A voice will say:) "This is what (Allah, Ar-Rahman) the Most Gracious had promised, and the word of the messengers was (really) true?"
They will cry out, “Woe to us! Who resurrected us from our resting place? This is what the Merciful had promised, and the messengers spoke the truth.”
They will say, 'Woe to us! Who resurrected us from our resting-place?' This is what the Most Gracious had promised, and the messengers have spoken the truth.'
They will say. “woe to us! Who has roused us from our beds?.. This is what God The Compassionate has promised. for the Prophets spoke the truth.
They will say, "O woe to us! Who has raised us up from our sleeping place?" [The reply will be], "This is what the Most Merciful had promised, and the messengers told the truth."
They will say, 'O woe to us! Who has raised us from our sleeping-place? This is what the Merciful promised, and the messengers spoke truth.'
They will say: "Ah! Woe unto us! Who hath raised us up from our beds of repose?"... (A voice will say:) "This is what (God) Most Gracious had promised. And true was the word of the apostles!"
They will say: "Ah! Woe unto us! Who hath raised us up from our beds of repose?"... (A voice will say:) "This is what (Allah) Most Gracious had promised. And true was the word of the messengers!"
إِن كَانَتۡ إِلَّا صَیۡحَةࣰ وَ ٰحِدَةࣰ فَإِذَا هُمۡ جَمِیعࣱ لَّدَیۡنَا مُحۡضَرُونَ ٥٣
It was just one single blast and then- lo and behold!- they were all brought before Us
It will only be a single shout, so behold! They all will be brought up before Us!
It shall be but one shout; and lo! they shall all be brought together before us
It would be but a single blast of the trumpet, and they would all be arraigned before Us
Only a single blow (of Israfil’s horn) took place... At once they are all brought present before Us.
It will be but one Great Blast, and they will all be summoned to Our presence.
It will be but a single Cry, and, behold, they will all be presented before Us
It is but one single blast, and see, they will all have been (raised and) arraigned together before Us (for judgment)
It will only be a single blast, and behold! they shall all be brought before Us
'It was only one Cry; then behold, they are all arraigned before Us
It is only a single awful blast, then immediately all of them are brought before Us.
Yes; there shall be only a single loud blast and they will be presented before Me, all together
It will be no more than a single blast, and then they will all be brought up before Us
It was just a single Shout, and suddenly they were all arraigned before Us.
It shall be but a single noise, and lo! they are all arraigned before us
It is just one scream, and every one of them will be brought together before Us
It was but one deafening blast Lo! They are all brought together in Our presence.
It shall be but one sound of the trumpet, and behold, they shall be all assembled before us
It will be naught but a single Shout (or Blast), when lo! They shall all be brought before Us
And it is but one Shout and they are all arraigned before Us
But one blast shall there be, and, lo! they shall be assembled before us, all together
It was not but a single wild sound, so behold! They altogether are those who have been made to present themselves before Us
It would be but one Cry. That is when they will be in Our Presence altogether, ones who are charged.
No more than a single blast will there be when, behold, they will all be brought before Us.
It will be no more than a single blast, and then they will all be gathered before Us
Then there will simply be one single Blast, and all will have gathered before Us
It is but a single cry, when lo! they are all brought before Us
It will be nothing but a single loud cry when all of them will be presented before Us.
It will but be a single dafening blast, after which they all shall be brought before Us
This will only be a Mighty Blast. Then all of them will be brought to Our presence straight away
It only took one scream, whereupon they are summoned before Us
It only took one scream, whereupon they are summoned before Us
It only took one scream, whereupon they are summoned before Us.
That truly (it) was except one loud strong cry/torture raid, so then they are all/all together at Us, they are made to be present/made to attend
Nothing will there have been but one single blast - and lo! before Us will all of them be arraigned [and be told]
Decidedly it was only one Shout; then, only then, will they together be closely presented to Us
It is but one Shout, and behold them brought together before Us
Only after a single blast of sound, they will all be brought into Our presence
It will be no more than a single Cry, and in no time they will all be arraigned before Us
It will be but a single cry; then behold; they are all brought before Us.
There will just be a single bang, and suddenly, all of them together shall be arraigned before Us
It will be but a single Cry. Then behold, they are all brought before Us.
Then, there is only one single loud call which raises alarm and incites to action and there they are assembled before Us for Judgement
It will be a single Blast, and quickly they will be made to stand before Us.
It will only take one Blast, then at once they will all be brought before Us.
For it was only a single scream and they all are presented before Us.
And with but one blast they shall be gathered all before Us
All it will take is one blow, whereupon they are summoned before us.
It will be only one blast, and at once they are all brought before Us.
It will be only one blast, and at once they are all brought before Us
Surely it was not except one shout, so then they will altogether be brought attendees.
There would be naught but a single Blast, when they shall all brought before Us.
It takes nothing but one single blast, and they will all have been brought before Us.
Nothing but a single Blast, no more, and behold, before Us all of them will be presented
There would be naught but a single cry, when lo! they shall all be brought before Us
It will be one blast and lo ! they will all be brought before US
There shall be but a single cry. Then, behold, they will all be arraigned before Us
It will be no more than a single Blast, so behold! They will all be brought up before Us
It will be but a single shout, and they will all be brought before Us.
It will be but a single scream; and behold, they will all be brought before Us
It will be just one single blast. whereupon all of them will be brought together before Us.
It will not be but one blast, and at once they are all brought present before Us
It will not be except one noise, then behold, they are all together arraigned before Us.
It will be no more than a single Blast, when lo! they will all be brought up before Us
It will be no more than a single Blast, when lo! they will all be brought up before Us
فَٱلۡیَوۡمَ لَا تُظۡلَمُ نَفۡسࣱ شَیۡءࣰا وَلَا تُجۡزَوۡنَ إِلَّا مَا كُنتُمۡ تَعۡمَلُونَ ٥٤
‘Today, no soul will be wronged in the least: you will only be repaid for your deeds
This Day (of Resurrection), no soul will be wronged in anything and you will be rewarded for your deeds.
To-day no soul will be wronged at all; nor shall ye be requited but for that which ye have been working
No soul will be wronged the least that Day, nor would be recompensed but only for what it had done
At that time, no soul shall be wronged in any way... You will not be recompensed, except for what you did (you will only live the consequences of your own actions)!”
Today no self will be wronged in any way. You will only be repaid for what you did.
‘Today no soul will be wronged in the least, nor will you be requited except for what you used to do.’
On that Day, no soul will be wronged in the least, and you will not be recompensed for anything but what you used to do
So on this Day no injustice whatsoever shall be done to any soul. You shall reap the fruit of your deeds
So today no soul shall be wronged anything, and you shall not be recompensed, except according to what you have been doing
And on this day, no one will be wronged at all, and you will be rewarded only for what you used to do.
On that Day no soul will get the least injustice; every person will be rewarded according to what he has done during his worldly life
Then on that day, not a soul will be wronged in the least, and you will be repaid for your past deeds
So today no soul is dealt with unjustly in the least, and youpl are not repaid except for what you used to do.
And on that day no soul shall be wronged at all, nor shall ye be rewarded for aught but that which ye have done
So this day no soul will be wronged in the least; and you will not be compensated except for your deeds
And today no soul will be wronged in the least and you will not be rewarded except for that which you used to do.
On this day no soul shall be unjustly treated in the least; neither shall ye be rewarded, but according to what ye shall have wrought
So this day no soul shall be dealt with unjustly in the least; and you shall not be rewarded aught but that which you did
Today, no soul shall be wronged a thing. You shall not be recompensed except according to your deeds
And on that day shall no soul be wronged in the least: neither shall ye be rewarded but as ye shall have wrought
So, this Day, no Nafs (personality) shall be wronged to any extent, and you people will not be rewarded except what you used to do (in your beliefs and your deeds)
This Day no soul will be wronged at all nor will you be given recompense but for what you had been doing.
On that day, not a single soul will be wronged in the least, and you shall be repaid only for your past deeds.
On that Day no soul will suffer the least injustice and you shall be rewarded according to your deeds
Today no one shall suffer the least injustice, and you shall not be recompensed except according to your deeds
So this day no soul is wronged in aught; and you are not rewarded aught but for what you did
So on that day, no soul will be dealt with unjustly in anything and you will not be rewarded for anything but for that which you used to do.
That Day then none shall be wronged even a bit; and you shall not be recompensed aught but for what you did
So Today no soul will be wronged in the least. Nor will you be rewarded except for the deeds you used to do
On this Day, no soul will be wronged in the least. You will be recompensed precisely for whatever you did
On this Day, no soul will be wronged in the least. You will be recompensed precisely for whatever you did
On this Day, no soul will be wronged in the least. You will be recompensed precisely for whatever you did.
So the day/today no self be caused injustice to/be oppressed a thing, and you are not being reimbursed except (for) what you were making/doing
“Today, then, no human being shall be wronged in the least, nor shalt you be requited for aught but what you were doing [on earth]
So today no self will be unjustly (treated) in anything, and you will not be recompensed, except (for) whatever you were doing
This day no soul is wronged in aught; nor are ye requited aught save what ye used to do
No soul will be in the least bit wronged on that Day and no one will receive any recompense other than what he deserves for his deeds
Then, nobody will be subjected to injustice in the least, and you will not be recompensed but for what you used to do
This day, none will be wronged in anything, nor will be remunerated aught but for what you used to do.
That day, no being will be wronged a bit! And all of you will be repaid strictly in accordance with what you used to do
So today, none will be wronged in the least, and you shall be requited only for what you were inclined to do.
This Day shall no soul suffer injustice or be wronged in the least and you – people– shall only be requited with what is commensurate with your deeds
On this day, no one will be wronged in the least; and you will only be repaid for what you did
On that Day no soul will be wronged in the least, nor will you be rewarded except for what you used to do.
Then today no soul will be wronged the least and you will only be rewarded for what you did.
On that day no soul shall suffer the least injustice. You shall be rewarded only according to your deeds
On that day, no soul will be wronged in the least. You will be paid precisely for whatever you did.
"Today no soul will be wronged at all, and you will be repaid for what you did."
“Today, no soul will be wronged at all, and you will be repaid for what you did.”
So today no soul will be oppressed by a thing, and you will not be recompensed except for what you were working on.
So this day no soul shall be dealt with unjustly in the least, nor shall you be recompensed but that which you used to do.
Today, no one shall be wronged in the least: you will be requited for nothing other than that which you did in life.
"This Day no person will face the least injustice, nor will you be rewarded other than what you had been doing."
So this day no soul shall be dealt with unjustly in the least; and you shall not be rewarded aught but that which you did
And on that day no soul will be wronged in aught; nor will you be requited but for what you used to do
This day no soul will be wronged in any way, and you will not be recompensed, save for that which you used to do
Then, on that Day, not (even) one soul will be unfairly treated in the least, and you shall be only given the (just) reward for your past actions
On that Day, no soul will be wronged in the least, and you will only be reimbursed for your actions.
On that Day, no soul will be wronged in the least, and you will be recompensed only for what you used to do
And on that day no soul will be wronged in anything. and you will not be rewarded except for what you did.
So today no soul will be wronged at all, and you will not be recompensed except for what you used to do
So today no soul will be wronged anything, and you will not be recompensed except what you used to do.
Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds
Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds
إِنَّ أَصۡحَـٰبَ ٱلۡجَنَّةِ ٱلۡیَوۡمَ فِی شُغُلࣲ فَـٰكِهُونَ ٥٥
The people of Paradise today are happily occupied
Surely, on that Day, the residents of the Paradise will be busy in joyful things;
Verily the fellows of the Garden to-day shall be happily employed
Surely the inmates of Paradise will be engaged in pastimes
The people of Paradise, at that time, will be occupied with the joy and amusement of the blessings of Paradise.
The Companions of the Garden are busy enjoying themselves today,
Indeed today the inhabitants of paradise rejoice in their engagement
Surely the companions of Paradise will on that Day be in happy occupations enjoying the blessings (of Paradise that God will grant them abundantly out of His grace, in return for their good deeds)
On this Day, the owners of Paradise will be occupied (in their pursuits), rejoicing
See, the inhabitants of Paradise today are busy in their rejoicing
Indeed, inhabitants of the garden will be happily busy on this day,
On that Day, those who end up in Paradise will be busy with so many joyful things
Indeed on that day the companions of the garden will have joy in all that they do
Indeed, today the fellows of the Garden (of Paradise) are happily busy,
Verily, the fellows of Paradise upon that day shall be employed in enjoyment
Indeed this day the dwellers of Paradise are in comfort, with blissful hearts
Truly the companions of the garden today are preoccupied in their merriment.
On this day the inhabitants of paradise shall be wholly taken up with joy
Surely the Companions of the Garden shall on that day be in happy occupation
Indeed, the companions of the Garden are this Day busy in their rejoicing
But joyous on that day shall be the inmates of Paradise, in their employ
Verily, the dwellers of the Garden, this Day, are those who feel joy in (any) activity (they indulge in)
Truly, the Companions of the Garden that Day are ones who are joyful in their engagements.
Truly, the Companions of the Garden will have joy that day in everything they do.
Surely, on that Day, the residents of paradise will be busy with their joy
Indeed, the people of Paradise will be busy enjoying themselves
Surely the owners of the Garden are on that day in a happy occupation
On that day, the inhabitants of the garden will certainly be in a joyful occupation,
The inhabitants of the Garden (Paradise) shall indeed on that Day be merrily occupied
Surely, the residents of Paradise will be rejoicing Today (in their) favourite pastime pursuits (like spiritual visits, entertainments, sessions of hymns and eulogies)
The dwellers of Paradise will be, on that Day, joyfully busy
The dwellers of the Paradise will be, on that Day, joyfully busy
The dwellers of Paradise will be, on that Day, joyfully busy.
That the Paradises' friends/company the day/today (are) in work/occupation/function enjoying/joyful/humorous
“Behold, those who are destined for paradise shall today have joy in whatever they do
Surely the Companions (i.e., inhabitants) of the Garden today are cheerful in their occupation
Lo! those who merit paradise this day are happily employed
The dwellers of Paradise on that day will enjoy themselves
The people of the Paradise are engaged today in (their) activities, happily enjoying (them)
Indeed, the ‘Companions of Al-Jannah’, that day, will be too busy to enjoy themselves.
And surely, that day, those in paradise will be busy enjoying the fruits
Verily the Denizens of Al-Jannah shall be on that day in utter delight.
And this Day shall those destined to the abode in Paradise be preoccupied with the world of supreme blessedness in which they do rejoice beyond a common joy
Today the companions of Paradise will be enjoying themselves;
Indeed, on that Day the residents of Paradise will be busy enjoying themselves.
The inhabitants of the garden will be happily busy today.
On that day the tenants of Paradise will be busy with their joys
The dwellers of Paradise will be, on that day, happily busy.
The people of Paradise will on that Day be joyfully engaged;
The people of Paradise will on that Day be joyfully engaged;
Surely, The Paradise's Companions, Today, will be joyfully busy.
Verily the inhabitants of Paradise that ay are busy in rejoicing,
Those who are destined for paradise are today happily occupied.
"Behold, those who merit Paradise, this Day are enjoying the new life."
Surely the dwellers of the garden shall on that day be in an occupation quite happy
Verily, the inmates of heaven will, on that day, be happy in their occupation
Truly the inhabitants of the Garden on that Day will be busy rejoicing
Surely, on that Day, the companions of the Gardens shall be busy and happy in everything that they do
On that Day, the inhabitants of Paradise will be occupied with their joys.
The inhabitants of Paradise, on that Day, will be happily busy
The people of the Garden will be happy at work that day;
Indeed the companions of Paradise, that Day, will be amused in [joyful] occupation
Indeed, the fellows of the Garden, today are in occupation, enjoying;
Verily the Companions of the Garden shall that Day have joy in all that they do
Verily the Companions of the Garden shall that Day have joy in all that they do
هُمۡ وَأَزۡوَ ٰجُهُمۡ فِی ظِلَـٰلٍ عَلَى ٱلۡأَرَاۤىِٕكِ مُتَّكِءُونَ ٥٦
they and their spouses- seated on couches in the shade
they and their wives will be in pleasant shade reclining on thrones.
They and their spouses, in shade on couches shall be reclining
They and their companions will recline on couches in the shade
They and their partners shall recline on couches in the shade.
they and their wives reclining on couches in the shade.
—they and their mates, reclining on couches in the shades
They and their spouses are in pleasant shade (safe from any troubling weather), reclining on thrones
They and their companions will be in (pleasant) shades, reclining on raised couches
they and their spouses, reclining upon couches in the shade
they and their spouses will be leaning on sofas in the shade.
They will enjoy the comfortable shade of the trees, reclined in luxurious furnishings, accompanied by their wives
They and their mates will be in groves of shade, reclining on thrones
they and their spouses, in shades, reclining on couches.
they and their wives, in shade upon thrones, reclining
They and their wives are in shades, reclining on thrones
They and their spouses in cool shades are reclining on couches.
They and their wives shall rest in shady groves, leaning on magnificent couches
They and their wives (companions) shall be in shades, reclining on thrones of dignity
Together with their spouses, they shall recline on couches in the shade
In shades, on bridal couches reclining, they and their spouses
They and their consorts are in shades — (as) recliners on raised couches
They and their spouses, in shade on raised benches, ones who are reclining.
They and their spouses will be in shady groves, reclining on couches.
they and their spouses will be in shady groves reclining on soft couches
they and their spouses shall be reclining on their couches in shady groves
They and their wives are in shades, reclining on raised couches
they and their mates (will be) in shades, reclining on couches.
They and their wives shall be in shaded places, reclining on couches
They and their wives will be reclining on raised couches under the deep, calming shades
Both them and their spouses, they will be shaded, reclining on high furnishings
Both them and their spouses, they will be shaded, reclining on raised couches
Both them and their spouses, they will be shaded, reclining on raised couches.
They and their spouses (are) in shades on the luxurious beds/couches leaning on/reclining on
in happiness will they and their spouses on couches recline
They and their spouses are reclining upon couches in the shades
They and their wives, in pleasant shade, on thrones reclining
They and their spouses will recline on couches in the shade therein
They and their spouses are in pleasant shades, reclining on couches
They and their spouses will be in delightful shades, reclining on couches.
They and their spouses will be under the cool dense shades! Seated on couches and reclining on pillows
They and their spouses will be in delightful shades, reclining on couches.
And together with their mates they shall be reclining on luxurious couches in the shades afforded by trees and overshadowing foliage
sitting beside their spouses on comfortable sofas relaxing in the shade,
They and their spouses will be in ˹cool˺ shade, reclining on ˹canopied˺ couches.
They and their partners will be reclining on couches in the shade.
They and their spouses in shady groves upon soft couches they shall recline
They abide with their spouses in beautiful shade, enjoying comfortable furnishings.
they and their spouses will lie in shades, reclining on couches
they and their spouses will lie in shades, reclining on couches
They and their spouses, in shades, reclining on couches.
They and their wives shall be in the shades, reclining on raised coaches;
Together with their spouses, they will he in shady groves seated on soft couches.
They and their spouses in pleasant shades, on thrones of honor reclining
They and their wives shall be in shades, reclining on raised couches
They and their wives will be in pleasant shades, reclining on raised couches
they and their spouses reclining upon couches in the shade
They and their wives will be in the (cool) shade of thick trees, resting on thrones (of dignity)
They and their spouses will be reclining on couches in the shade.
They and their spouses, in shades, reclining on couches
they and their mates will be in the shade reclining on couches,
They and their spouses - in shade, reclining on adorned couches
They and their spouses, in shades on the raised couches, reclining;
They and their associates will be in groves of (cool) shade, reclining on Thrones (of dignity)
They and their associates will be in groves of (cool) shade, reclining on Thrones (of dignity)
لَهُمۡ فِیهَا فَـٰكِهَةࣱ وَلَهُم مَّا یَدَّعُونَ ٥٧
There they have fruit and whatever they ask for
They will have all kinds of fruits in it and they will get whatever they ask for;
Theirs shall be fruit therein and theirs shall be whatsoever they ask for
For them will be fruits and whatever they ask
They shall have fruits therein... And whatever pleasurable things they shall desire.
They will have fruits there and whatever they request.
There they have fruits and they have whatever they want
They will have therein the fruit (of their good deeds in the world), and they will have whatever they call for
Therein they shall have fruits, and they will have all that they ask for
therein they have fruits, and they have all that they call for
They will have fruits in there and whatever they call for.
They will be served delicious fruits and anything they wish
Fruit will be there for them, they will have whatever they call for
For them are fruits therein, and for them is whatever they call for.
therein shall they have fruits, and they shall have what they may call for
In it (paradise) are fruits for them and whatever they ask for
Therein for them will be fruits and therein for them will be all that they ask for.
There shall they have fruit, and they shall obtain whatever they shall desire
They shall have fruits therein, and they shall have whatever they desire
They shall have fruits and all that they call for
Therein shall they have fruits, and shall have whatever they require
For them therein are fruits, and for them (is available) whatever they call for
They will have in it sweet fruits and they will have whatever they call for:
Fruits will be there for them. They will have whatever they request.
They will have all kinds of fruit and they will get whatever they call for
therein there will be all kinds of fruits to eat, and they shall have all that they desire
They have fruits therein, and they have whatever they desire
For them there will be fruits and for them (there will be) what they ask for.
They shall have fruits therein, and they shall have whatever they desire
There they will be provided with fruits (of every kind) and will find (available) everything they will solicit
They will have fruits therein; they will have in it whatever they ask for
They will have fruits therein; they will have in it whatever they ask for
They will have fruits therein; and they will have all they ask for.
For them in it (are) fruits, and for them what they call/wish/desire
[only] delight will there be for them, and theirs shall be all that they could ask for
Therein they have (every kind of) fruit, and they have whatever they claim
Theirs the fruit (of their good deeds) and theirs (all) that they ask
They will have fruits and whatever they desire
For them there are fruits, and for them there is whatever they ask for
They will have therein fruits and whatever they desire.
Theirs shall be all the fruits! And anything else their hearts desire
They will have therein (different types of) fruits and whatever they desire.
Wherein they shall enjoy fruits as well as all that they think of and whatever they ask for
surrounded with fruit they like
There they will have fruits and whatever they desire.
They will have fruit there and have whatever they ask for.
therein shall they have fruits, and all that they call for
They will have fruits therein; they will have anything they wish.
where they will have fruit and whatever they wish,
where they will have fruit and whatever they wish,
They will have fruits therein. And for them whatever they call for.
They shall have fruits therein, and they shall have whatever they desire.
There they have fruit and whatever they ask for:
Theirs the fruits of their good deeds, and theirs all that they will ask
They shall have fruits therein, and they shall have whatever they desire
They will have fruits therein, and they will have whatever they call for
Therein they have fruit and whatsoever they call for
There will be (every type of) fruit for them; They shall have whatever they want
There, they will have fruits and whatever they request.
They will have therein fruits. They will have whatever they call for
every amenity there for them, and they have whatever they call for.
For them therein is fruit, and for them is whatever they request [or wish]
For them in it is fruit, and for them is what they call for.
(Every) fruit (enjoyment) will be there for them; they shall have whatever they call for
(Every) fruit (enjoyment) will be there for them; they shall have whatever they call for
سَلَـٰمࣱ قَوۡلࣰا مِّن رَّبࣲّ رَّحِیمࣲ ٥٨
“Peace,” a word from the Lord of Mercy
(it will be said to them): “Peace,” a Word from the Lord, Merciful.
Peace shall be the word from the Lord Merciful
"Peace" shall be the greeting from the merciful Lord
“Salam,” a word from a Rahim Rabb shall reach them (they will experience the manifestation of the Name Salam)!
´Peace!´ A word from a Merciful Lord.
‘Peace!’—a watchword from the all-merciful Lord
"Peace!" is the word (of welcome for them and of safety from any trouble) from the Lord All- Compassionate (toward His believing servants)
`Peace (be upon you)' (shall be) the word (of greeting to them) from the Ever Merciful Lord
'Peace!' -- such is the greeting, from a Lord All-compassionate
Peace (and well-being) is the word of merciful Lord (to them).
They will receive their Lord’s salutations
“Peace,” a word from the Lord, Mercifully Redeeming
Peace—a word from a Lord Bestowing of mercy.
'Peace!' - a speech from the merciful Lord
Upon them will be “Peace” - a Word from their Merciful Lord
Peace! A word from a Lord Most Merciful.
Peace shall be the word spoken unto the righteous, by a merciful Lord
"Peace" - a word from a Merciful Lord
Peace, a saying from the Most Merciful Lord
"Peace!" shall be the word on the part of a merciful Lord
Salamun [peace and blessings (be on you, will be the greeting)] — statement from the continuously Merciful, Nourisher-Sustainer
Peace! A saying from the Compassionate Lord.
“Peace!” That’s the word from the Most Merciful Lord.
they will be greeted with the word "Salaam (Peace)" from the Lord of Mercy (Allah)
"Peace" shall be the word conveyed to them from their Merciful Lord
Peace! A word from a Merciful Lord
‘Peace,’ (will be) the word from the Merciful Fosterer.
Peace shall be the greeting from the Merciful Lord
‘Peace (be upon you)!’ (This) greeting will be conveyed (to them) from the Ever-Merciful Lord
Saying of: "Peace" from a Merciful Lord
Saying of: "Peace" from a Merciful Lord
Saying of: "Peace" from a Merciful Lord.
A greeting/safety/security , a word/saying from a merciful Lord
peace and fulfillment through the word of a Sustainer who dispenses all grace
"Peace!" Such is the Saying from an Ever-Merciful Lord
The word from a Merciful Lord (for them) is: Peace
"Peace be with you," will be a greeting for them from the Merciful Lord
.Salam .(Peace upon you) is the word (they receive) from Merciful Lord
‘Peace’! A word from the Lord, the Most Merciful.
"Peace!" Their Merciful Lord shall greet them
“Peace”: A word from the Lord, the Most Merciful.
They shall be greeted with the expression of good will "Peace" from Allah, the Creator, Who is indeed Rahimun
and the greeting: “Peace!” Spoken by the Caring Lord.
And “Peace!” will be ˹their˺ greeting from the Merciful Lord.
Peace offered by a merciful Lord.
Peace!‘ shall be the word from a compassionate God
Greetings of peace from a Most Merciful Lord.
and their Lord, the Mercy giver, will great them with "Peace."
and their Lord, the Mercy giver, will great them with “Peace.”
Peace, a saying from a Most Merciful Lord.
Peace : is the word from a Merciful Lord (for them).
peace and fulfilment through the word of the Lord of mercy.
Greetings from a Lord Merciful, "Peace!"
Peace: a word from a Merciful Lord
They will be greeted with Peace - a word of greeting from the Merciful Lord
“Peace!” a word from a Lord most Merciful
(Their word will be), "Peace!" A Word (of greeting) from the Lord, Most Merciful (Raheem)
“Peace”—a word from a Merciful Lord.
Peace—a saying from a Most Merciful Lord
Peace: a word from a merciful Lord.
[And] "Peace," a word from a Merciful Lord
'Peace.' Speech from a compassionate Lord.
"Peace!" - a word (of salutation) from a Lord Most Merciful
"Peace!" - a word (of salutation) from a Lord Most Merciful
وَٱمۡتَـٰزُوا۟ ٱلۡیَوۡمَ أَیُّهَا ٱلۡمُجۡرِمُونَ ٥٩
But step aside today, you guilty ones
(It will be said to sinners): “You get apart this Day, you criminals (from the believers).
And separate yourselves this Day, O ye culprits
(And the guilty will be told:) "O sinners, separate yourselves this day
“O guilty ones! Stand apart!”
´Keep yourselves apart today, you evildoers!
And ‘Get apart today, you guilty ones!’
"And you, O disbelieving criminals! Get you apart this Day
And (it will be said to the sinners), `O guilty ones! remain apart (as distinguished from the righteous) this day
'Now keep yourselves apart, you sinners, upon this day
And you the guilty ones, will split up on this day.
As to you the disbelievers, step aside from the successful ones
“And O you in sin, get away this day
But step aside today, you criminals.
'Separate yourselves today, O ye sinners
“And be separated (from others) this day, O you criminals!”
“Stand apart today O you the evildoers!
But He shall say unto the wicked, be ye separated this day, O ye wicked, from the righteous
"And get you hence this Day, O guilty ones!"
(And He will say): 'Distance yourselves, O sinners, this Day
"But be ye separated this day, O ye sinners
“O you Al-Mujrimun! Get you apart this Day (and do not approach or come close to the pious Believers).”
And be separated on this Day, O ones who sin!
[To the unforgiven:] “O Sinners, depart on this day!
While to the sinners He will say: "Get aside today, you criminals
"Criminals, separate yourselves from others today
And withdraw to-day, O guilty ones
(Allah will say), “Separate on this day, O you criminals!
And stand aside this Day, O guilty ones
‘And, O evildoers, get aside (from the righteous) this Day
"As for you, O criminals, you are singled out."
"As for you, O criminals, you are singled out.
As for you, O criminals, you are singled out.
And be distinguished/separated the day/today, oh you, the criminals/sinners
“But stand aside today, O you who were lost in sin
"And keep yourselves discriminated (apart), you criminals, upon this Day
But avaunt ye, O ye guilty, this day
(The Lord will command), "Criminals, stand away from the others on this day."
And (it will be said to the infidels,) .Get apart (from the believers) today O the guilty ones
(The Lord will command): “As for you, O’ ungodly sinners, stand apart from the others on this day!"
"And you, Oh criminals, stand aside! Distinct and separate, today!"
(The Lord will command): “As for you, O’ Ungodly Sinners, stand apart from the others on this day!"
And the infidels are addressed, thus: "Excluded and confined you are, O you transgressors of the divine law and offenders against Allah"
The evildoers” will be told: “Step aside today.
˹Then the disbelievers will be told,˺ “Step away ˹from the believers˺ this Day, O wicked ones!
And keep away today oh sinners.
Keep yourselves apart, you sinners, this day
As for you, O guilty ones, you will be set aside.
[But to the guilty, He will say], "Those who forced others to reject Our messages should stand apart today."
[But to the guilty, He will say], "Those who forced others to reject Our messages should stand apart today.”
And be distinctive Today, O criminals.
And (they will be told) get you aside this day O you the guilty ones!
But stand aside today, you guilty ones!
"But stand aside Today, you violators of human rights who thrived on others' toil!"
And get aside today, O guilty ones
And God will say, `Separate yourselves from the righteous this day, O ye guilty ones
Stand apart this Day, O guilty ones
(To others, the word will be:) "And, you O criminals (the peoples of sin!) You get (yourselves) far away on this Day
But separate yourselves today, you criminals!
But step aside today, you criminals
And stand as.1de this day. you who are sinners;
[Then He will say], "But stand apart today, you criminals
'And separate today, O sinners!
"And O ye in sin! Get ye apart this Day
"And O ye in sin! Get ye apart this Day
۞ أَلَمۡ أَعۡهَدۡ إِلَیۡكُمۡ یَـٰبَنِیۤ ءَادَمَ أَن لَّا تَعۡبُدُوا۟ ٱلشَّیۡطَـٰنَۖ إِنَّهُۥ لَكُمۡ عَدُوࣱّ مُّبِینࣱ ٦٠
Children of Adam, did I not command you not to serve Satan, for he was your sworn enemy
O Children of Adam! Did I not command you that you should not worship Satan? Surely, he is a plain enemy to you
Enjoined I not on you, ye children of Adam, that ye shall not worship the Satan - verily he is Unto you manifest foe
Did I not commit you, O children of Adam, not to worship Satan who is your acknowledged foe
O Children of Adam... Did I not enjoin upon you (inform you), that you not serve Satan (body/bodily and unconscious state of existence deprived of the knowledge of the reality; ego driven existence), for indeed, he (this state of unconsciousness) is to you a clear enemy?
Did I not make a contract with you, tribe of Adam, not to worship Shaytan, who truly is an outright enemy to you,
‘Did I not exhort you, O children of Adam, saying, “Do not worship Satan. He is indeed your manifest enemy
"Did I not make a covenant with you, O children of Adam, that you should not worship Satan? Indeed he is a manifest enemy to you
`O Children of Adam! did I not enjoin on you never to worship satan, for he is to you an enemy severing (your) ties (with Me)
Made I not covenant with you, Children of Adam, that you should not serve Satan -- surely he is a manifest foe to you -
Children of Adam, did I not charge you that you should not serve Satan? Indeed, he is your obvious enemy.
Did you, the children of Adam, not promises Me not to follow the Satan; your open enemy
“Did I not enjoin on you, O you children of Adam, that you should not worship Satan, and that he was to you a sworn enemy
Did I not covenant with you, O Children of Adam, that you shall not worship the devil—indeed, for you he is an evident enemy—
Did I not covenant with you, O children of Adam! that ye should not serve Satan? verily, he is to you an open foe
“O Descendants of Adam! Did I not take a covenant from you that you shall not worship the devil? Undoubtedly, he is your open enemy.”
Did I not exact a promise on you O children of Adam that you will not serve Satan? Truly he is a most evident enemy for you.
Did I not command you, O sons of Adam, that ye should not worship Satan; because he was an open enemy unto you
"Did I not charge you, O children of Adam! That you should not serve Satan? Verily, he is your open enemy
Children of Adam, did I not make a covenant with you, that you should not worship satan he is surely a clear enemy to yo
Did I not enjoin on you, O sons of Adam, 'Worship not Satan, for that he is your declared foe,
Don’t I make a covenant with you, O Bani-Adam, that you must not obey Satan. Surely, he is an evident enemy unto you
Make I not a compact with you, O Children of Adam, that you not worship Satan? Truly, he is a clear enemy
Did I not enjoin on you, O Children of Adam, that you should not revere Satan because he was your avowed enemy?
Did I not enjoin you, O children of Adam, not to worship Satan, who is your open enemy
Children of Adam, did I not command you not to serve Satan ? he is to you an open enem
Did I not charge you, O children of Adam, that you serve not the devil? Surely he is your open enemy
Had I not enjoined on you, O children of Adam! that you should not serve the devil, (as) he is your open enemy,
Did I not send guidance to you, O children of Adam, that you should not worship the Satan? He is indeed an open enemy to you
O Children of Adam! Did I not take this covenant from you not to worship Satan; no doubt he is your open enemy
"Did I not pledge to you, O Children of Adam, that you should not serve the devil for he is your most ardent enemy"
"Did I not pledge to you, O Children of Adam, that you should not serve the devil for he is your most ardent enemy?
Did I not pledge to you, O Children of Adam, that you should not serve the devil for he is your most ardent enemy?
Did I not entrust/make a contract to you, Adam's sons and daughters, that do not worship the devil ,that he truly is for you a clear/evident enemy
Did I not enjoin on you, O you children of Adam, that you should not worship Satan – since, verily, he is your open fo
Did I not covenant you, O you Seeds (Or: sons) of Adam, that you should not worship Ash-Shaytan (The Prophet) __ surely he is an evident enemy to you _
Did I not charge you, O ye sons of Adam, that ye worship not the devil - Lo! he is your open foe!
Children of Adam, did We not command you not to worship satan. He was your sworn enemy
Did I not direct you, O children of ‘Adam (Adam), that you must not worship the Satan, (because) he is an open enemy for you
Did I not make a covenant with you, O’ Children of ‘Adam’, that you should not worship (& venerate) the Devil - certainly, He is an obvious enemy to you-
"Oh children of Adam! Did I not have a pact with you, that you will not worship Shaitan? He is your professed enemy!"
Did I not make a covenant with you, O’ Children of Adam, that you should not worship the Devil - surely He is your open enemy -
In reproach they are told; "Did I not," says Allah "enjoin you children of Adam to reject AL-Shaytan (Satan) and those with characteristics befitting him and to refuse credence to them, for he was indeed your avowed enemy and deadly foe"
Didn’t I command you, children of Adam, not to obey Satan, he is your open enemy,
Did I not command you, O Children of Adam, not to follow Satan, for he is truly your sworn enemy,
Did I not take your promise, oh children of Adam, not to serve the devil, for he is a clear enemy to you?
Children of Adam, did I not charge you never to worship Satan, your veritable foe
Did I not covenant with you, O Children of Adam, that you shall not worship the devil? That he is your most ardent enemy?
Children of Adam, did I not make a covenant with you not to worship Satan, who is clearly your enemy,
Children of Adam, did I not make a covenant with you not to worship Satan, who is clearly your enemy
Did I not covenant to you, O Adam's children, that you shall not worship Satan? Surely, he is for you an obvious enemy?
Did I not make covenant with you, O children of Adam, that you should not serve the Satan, verily he is a manifest foe to you;
Children of Adam! Did I not enjoin on you that you should not worship Satan, as he is your open foe,
Did I not warn you O Children of Adam! That you shall not worship Satan, your desire - since verily, it is an open enemy to you
Did I not charge you, O children of Adam! that you should not serve the Shaitan? Surely he is your open enemy
`Did I not enjoin on you, O ye sons of Adam, that you worship not Satan - for he is to you an open enemy
Did I not enjoin upon you
" Did I not command you? O! Children of Adam! That you should not worship Satan; Verily, he is to you an open enemy.—
Didn’t I covenant with you, O Children of Adam, that you must not worship Satan, for he is your clear enemy?
Did I not covenant with you, O Children of Adam, that you shall not serve the devil? That he is your sworn enemy
did I not command you, children of Adam, not to serve Obsession, an obvious enemy to you,
Did I not enjoin upon you, O children of Adam, that you not worship Satan - [for] indeed, he is to you a clear enemy
Did I not covenant with you, O children of Adam! That you should not serve the devil? Indeed, he is a clear enemy to you;
"Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed?
"Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed?
وَأَنِ ٱعۡبُدُونِیۚ هَـٰذَا صِرَ ٰطࣱ مُّسۡتَقِیمࣱ ٦١
but to serve Me? This is the straight path
and you should worship Me. That is the Right Way.
And that: ye shall worship Me; this is the straight path
But to serve Me; (that) this is the straight path
And that you serve only Me (experience and feel the requisites of the reality), as this is the straight path (sirat al-mustaqim)?
but to worship Me? That is a straight path.
Worship Me. That is a straight path”
"And that you should worship Me alone. This is a straight path (for you to follow)
`And (did I not charge you) to worship Me, (for) this is the straight and right path
and that you should serve Me? This is a straight path
And that you should (only) serve Me. This is a straight path.
Did you not promises to obey Me, i.e., staying in the right path
“And that you should worship Me, and that this is the straight way
and that you shall worship Me? This is a straight path.
but serve ye me, this is the right way
“And that you shall worship Me? This is the Straight Path.”
And that you serve Me. This is a path most upright.
And did I not say, worship Me; this is the right way
"And that you should serve only Me; this is the Straight Way."
and that you worship Me? Surely, that is the Straight Path
But 'Worship Me: this is a right path'
and that you must obey Me (Alone). This is a Permanent Path
and that you should worship Me. This is a straight path.
[Did I not say] that you should worship Me? That was the Straight Way.
and that you should worship Me, which is the Right Way
and serve Me alone: this is the Straight Way
And that you serve Me. This is the right way
and that you should serve Me, this is the straight path?
And that you worship Me. This is the Straight Path
And that you keep worshipping Me alone? That is the straight path
"And that you should serve Me That is a straight path."
"And that you should serve Me? That is a straight path.
And that you should serve Me? That is a straight path.
And that (E) worship Me, that (is) a straight/direct road/way
and that you should worship Me [alone]? This would have been a straight way
And that you should worship Me? This is a straight Path
But that ye worship Me? That was the right path
Did We not command you to worship Me and tell you that this is the straight path?"
and that you must worship Me, (because) this is the straight path
And that you should worship (& venerate) Me Alone? This is the straight path.
"And that rather, you will worship Me. That is the straight path
And that you should worship Me (in the way I want you to worship Me)? That is the straight path.
"And I prescribed for you authoritatively and with emphasis that you worship Me, for this was indeed the path of righteousness, the path that leads directly to Me."
and worship Me? This is the straight path,
but to worship Me ˹alone˺? This is the Straight Path.
And to serve Me, that is a straight path?
but to worship Me? That is a straight path
And that you shall worship Me alone? This is the right path.
and that you worship [only] Me? This is a straight path.
and that you worship [only] Me? This is a straight path.
And that you worship Me? This is a straight path.
And that you should serve Me? This is the straight path.
and that you should worship Me alone? This is the straight path.
And that you serve Me alone? This is the Straight Path
And that you should serve Me; this is the right way
`And that you worship ME? This is the right path
Children of Adam, that you not worship Satan—truly he is a manifest enemy unto you— a and that you worship Me? This is a straight path
"And that you should worship Me (Allah); For, that is the Straight Path
And that you should worship Me, for this is a straight path.
And that you shall serve Me? This is a straight path
and to serve Me, this being a straight Path?
And that you worship [only] Me? This is a straight path
And that you should serve Me, this is a straight way.
"And that ye should worship Me, (for that) this was the Straight Way
"And that ye should worship Me, (for that) this was the Straight Way
وَلَقَدۡ أَضَلَّ مِنكُمۡ جِبِلࣰّا كَثِیرًاۖ أَفَلَمۡ تَكُونُوا۟ تَعۡقِلُونَ ٦٢
He has led great numbers of you astray. Did you not use your reason
And indeed he (Satan) has led a great number of you astray. Didn’t you understand?
And yet assuredly he hath led astray of you a great multitude. Wherefore reflect ye not
But he beguiled a great many of you. Why did you not then understand
Indeed, (your belief that you are only the body and that you will become inexistent when you die) has caused many of you to go astray! Did you not use your intellect?
He has led huge numbers of you into error. Why did you not use your intellect?
Certainly he has led astray many of your generations. Did you not use to apply reason
"Yet he has assuredly caused great multitudes of you to go astray. Should you not reason and take heed
`Yet he (- satan) has certainly led astray a number of people from among you. Why do you not even then make use of your understanding (so as to rectify your error)
He led astray many a throng of you; did you not understand
And he certainly misguided a great number of you. Did you not use to understand?
Did you not have common sense to see what a great number of you he had already misled
“But he led astray a great multitude of you. Did you not then use reason
Yet he has certainly led a great multitude of you astray. Did you not use reason?
But he led astray a numerous race of you; what! had ye then no sense
“And he has indeed led a large number of you astray; so did you not have sense?”
And he has indeed misguided many generations of you. Did you then not use to understand?
But now hath he seduced a great multitude of you: Did ye not therefore understand
"And he certainly led astray a multitude of people from among you. What! Could you not then understand
Yet he has led many a host of you astray, did you not understand
But now hath he led a vast host of you astray. Did ye not then comprehend
And surely, indeed he (i.e., Satan) did lead astray numerous groups from amongst you. Would you then not use (your) intellect
And, certainly, He caused to go astray many an array of you. Be you not, then, reasonable?
He led astray many multitudes of you. Did you not then understand?
Yet, in spite of this, he (Satan) has led a great number of you astray. Didn't you have common sense
Still, he misguided a whole throng of you. Did you have no sense
And certainly he led astray numerous people from among you. Could you not then understand
And he had indeed led astray a large group of people from among you, then were you not having sense?
And he (Satan) did certainly lead many a generation from among you astray. Could you not then understand
And surely, he led great many of you astray, so had you not any wisdom
"He has misled mountain loads of you. Did you not possess any understanding"
"He has misled mountain loads of you. Did you not comprehend?"
He has misled mountain loads of you. Did you not comprehend?
And he (the devil) had (E) misguided many nations/creations from you, were you not being understanding/comprehending
And [as for Satan -] he had already led astray a great many of you: could you not, then, use your reason
And indeed he has led into error many a crowd of you. Did you not then consider
Yet he hath led astray of you a great multitude. Had ye then no sense
Satan misled a great multitude of you. Did you not have any understanding
He had misguided lot many people from among you. So, did you not have sense
Indeed, he led astray numerous people from among you. Did you not possess self- awareness that allowed you to understand?
He (Shaitan) has indeed, taken a severe toll, and has led astray a great many of you! So, do you not ever think
And most certainly he deceived a large number of people. Didn't you have conscious thoughts at least in this sense?
"Indeed AL-Shaytan had succeeded in misleading you in great numbers. Did you have no sense to realize and confess yourselves mistaken!"
but Satan led masses of you astray. Didn’t you think?
Yet he already misled great multitudes of you. Did you not have any sense?
And he had already led astray a large group of you, so did you not understand?
Yet has he led from among you many a generation astray. Had you no sense
He has misled multitudes of you. Did you not possess any understanding?
[Satan] has already led a great many of you astray; why do you not use your reason?
[Satan] has already led a great many of you astray; why do you not use your reason?
And he has already strayed a great horde among you. So, were yourselves not reasoning?
And yet he has led astray a great number of you. Did you not then understand?
He had already led astray a great many of you. Could you not, then, use your reason?
Yet he led astray a great many of you. Did you not, then, have any sense
And certainly he led astray numerous people from among you. What! could you not then understand
`And he did lead astray a great multitude of you. Why did you not then understand
For indeed he has led many among you astray. Did you not understand
"And he (Satan) did take (you) a large number of you, (away towards evil). Then, did you not understand
He led many of you astray. Didn’t you use your reason?
He has misled a great multitude of you. Did you not understand
It has in fact led a great many of you astray; did you not understand?
And he had already led astray from among you much of creation, so did you not use reason
And surely, certainly he caused many nations of you to go astray; so did you not understand?
"But he did lead astray a great multitude of you. Did ye not, then, understand
"But he did lead astray a great multitude of you. Did ye not, then, understand
هَـٰذِهِۦ جَهَنَّمُ ٱلَّتِی كُنتُمۡ تُوعَدُونَ ٦٣
So this is the Fire that you were warned against
This is hell which you were warned.
Yonder is Hell, which ye were promised
This is the Hell that you were promised
So, here is the Hell that you have been promised!
This is the Hell that you were promised.
This is the hell you had been promised
"This is Hell, with which you were threatened (repeatedly )
`This is the Gehenna you were warned against
This is Gehenna, then, the same that you were promised
This is hell that you were promised.
*Now it is time to face the Hell that you have been promised
“This is the hell about which you were warned
This is Hell which youpl were promised.
this is hell, which ye were threatened
“This is hell, which you were promised.”
This is the hell of which you used to be promised.
This is hell, with which ye were threatened
"This is the hell of which you were oft warned
This, then is Gehenna (Hell), that which you were promised
This is Hell with which ye were threatened
This is Hell which had been promised
This is hell which you had been promised.
“This is Hell, about which you were warned.
This is the hell, of which you were repeatedly warned
Now this is the Hell of which you were warned
This is the hell which you were promised
This is the hell you were threatened with,
This is the Hell you were being warned of
This is the same Hell that was being promised to you
"This is Hell that you have been promised!"
"This is Hell that you have been promised!
This is Hell that you have been promised!
This (is) Hell which you were being promised
“This, then, is the hell of which you were warned again and again
This is Hell, which you were promised
This is hell which ye were promised (if ye followed him)
This is hell with which you were threatened
(Now) this is the Jahannam of which you were consistently warned
This is ‘Gehenna’ which you were promised!
This, here, is the hellfire you had been promised
This, then, is Gehenna which you were promised!
"This, as you can see, is Hell which you had been promised"
This is Hell about which you were warned,
This is the Hell you were warned of.
This is hell which you were promised.
This is the Hell you have been promised
This is the Hell that was promised for you.
This is the Hell that you were promised.
This is the Hell that you were promised.
This is Gohanam (Hellfire), which you were promised.
This is the Hell which you were promised.
This, then, is the hell that you were repeatedly warned against:
This is the Hell you were warned about again and again
This is the hell with which you were threatened
`This is Hell which you were promised
This is the Hell that you were promised
"This is the Hell of which you were promised (many times)
This is the Hellfire you were repeatedly warned about.
This is Hellfire, which you were promised
This is hell, which you were promised:
This is the Hellfire which you were promised
This is Hell which you were promised.
"This is the Hell of which ye were (repeatedly) warned
"This is the Hell of which ye were (repeatedly) warned
ٱصۡلَوۡهَا ٱلۡیَوۡمَ بِمَا كُنتُمۡ تَكۡفُرُونَ ٦٤
Enter it today, because you went on ignoring [my commands].’
Now burn in it this Day for what you used to disbelieve.”
Roast therein To-day for that ye have been disbelieving
Roast in it now for having disbelieved."
Experience the results of denying your essential reality now!
Roast in it today because you were kafirun.´
Enter it today, because of what you used to defy
"Enter it this Day to roast because you persistently disbelieved."
`Enter it this day, because of your disbelief.
roast well in it today, for that you were unbelievers!
Enter (and burn in) it today, because of what you used to disbelieve.
Today you will be burnt in what you used to deny its existence
“Embrace the fire this day, because you rejected it.
Roast in it today on account of how you used to deny.
broil therein today, for that ye misbelieved!
“Enter it this day - the recompense of your disbelief.”
Burn in it today for that you used to disbelieve.”
Be ye cast into the same this day, to be burned; for that ye have been unbelievers
"Enter into it this day because you persisted in disbelief."
Roast well therein this Day for you were unbelievers.
Endure its heat this day, for that ye believed not."
Slide therein this Day because you used to disbelieve
Roast in it this Day because you had been ungrateful.
“Embrace it this day because you would not believe.”
Now! Enter in it this Day because you persistently rejected the truth."
Burn in it on account of your disbelieving
Enter it this day because you disbelieved
enter it this day, because you did not believe.”
Suffer it this Day since you suppressed the Truth
Enter this Hell Today, for you kept disbelieving.
"Burn in it today, as a consequence of your rejection."
"Burn in it today, as a consequence of your rejection.
Burn in it today, as a consequence of your rejection.
The day/today roast/suffer/burn (from) it because (of) what you were disbelieving
endure it today as an outcome of your persistent denial of the truth!”
Roast in it today, for that you disbelieved."
Burn therein this day for that ye disbelieved
Suffer therein on this day for your disbelief
Enter it today, because you have been persistently denying (the truth)
Burn therein this day, as an outcome of your constant refusal to accept Islamic monotheism."
Go, roast in it today! Just deserts for your denial
Burn therein today for your persistent and purposeful denial of the Truth.
"As of this Day you will suffer its scorching effect and the torment that it lays upon the damned in requital of your disobedience, your denial of the truth and of your intentional assertion of falsehood"
burn in it today, because of your disbelief.
Burn in it Today for your disbelief.”
Enter it today on account of having rejected (the truth).
Burn therein this day on account of your disbelief.‘
Today you will burn in it, as a consequence of your disbelief.
Enter it today as a result of your having denied the truth."
Enter it today as a result of your having denied the truth."
Be flamed in it Today, by what you were disbelieving.
Enter you into it today for what you were disbelieving.
endure it today for your persistent rejection [of the truth].)
Burn in it now for you adamantly rejected the Truth
Enter into it this day because you disbelieved
`Enter it this day because you disbelieved.
Burn therein today for having disbelieved
"This Day, you burn (yourself in the Fire) because you rejected (the Truth many times)."
Endure it today due to your persistent denial.
Roast in it today, because you persistently disbelieved
burn in it today, for having been ungrateful.
[Enter to] burn therein today for what you used to deny."
Broil in it today, because you used to disbelieve.'
"Embrace ye the (fire) this Day, for that ye (persistently) rejected (Truth)."
"Embrace ye the (fire) this Day, for that ye (persistently) rejected (Truth)."
ٱلۡیَوۡمَ نَخۡتِمُ عَلَىٰۤ أَفۡوَ ٰهِهِمۡ وَتُكَلِّمُنَاۤ أَیۡدِیهِمۡ وَتَشۡهَدُ أَرۡجُلُهُم بِمَا كَانُوا۟ یَكۡسِبُونَ ٦٥
On that Day We shall seal up their mouths, but their hands will speak to Us, and their feet bear witness to everything they have done
This Day, We shall seal up their mouths, their hands will speak to Us, and their legs will bear witness to what they used to earn.
To-day We shall seal upon their mouths, and their hands will speak Unto us, and their feet will bear witness of that which they have been earning
We shall seal their lips that day; and their hands will speak, their feet testify to what they had done
We will seal their mouths at that time, their hands will speak to Us, and their feet will bear witness about what they have done.
Today We seal up their mouths and their hands speak to us, and their feet bear witness to what they have earned.
Today We shall seal their mouths, and their hands shall speak to Us, and their feet shall bear witness concerning what they used to earn.’
That Day We will set a seal upon their mouths, and their hands will speak to Us, and their feet will bear witness to what they earned (in the world)
On that day We shall seal the mouths of these (disbelievers). Their hands will speak to Us (about the actions they wrought), and their feet shall bear witness to all their (sinful) doings
Today We set a seal on their mouths, and their hands speak to Us, and their feet bear witness as to what they have been earning
We set a seal on (and shut) their mouth today, and their hands speak to Us and their feet testify to what they were doing.
On that Day, I will seal their mouth and let their hands and feet testify for their wrongdoings [in today’s terminology, they will silently watch the video of their actions.]
That day will We put a seal on their mouths, but their hands will speak to Us, and their feet will bear witness to all that they did
Today, We put a seal upon their mouths, and their hands speak to Us, and their feet testify to whatever they used to earn.
On that day we will seat their mouths, and their hands shall speak to us, and their feet shall bear witness of what they earned
This day We will set a seal on their mouths, and their hands will speak out to Us and their feet will bear witness to their deeds
Today We will put a seal on their mouths and their hands will speak to Us and their feet will bear witness to all that they used to perpetrate.
On this day We will seal up their mouths, that they shall not open them in their own defence; and their hands shall speak unto Us, and their feet shall bear witness of that which they have committed
On that Day We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what they earned
This Day We set a seal on their mouths and their hands speak to Us, and their feet will testify to their earnings
On that day will we set a seal upon their mouths; yet shall their hands speak unto us, and their feet shall bear witness of that which they shall have done
This Day, We shall put a seal (of closure) over their mouths; and their hands will speak to us, and their lower limbs will bear witness of what they used to earn
On this Day We will seal over their mouths and their hands will speak to Us and their feet will bear witness to what they had been earning.
On that day, We shall seal their lips, but their hands will speak to Us, and their feet will bear witness for all their deeds.
On that Day, We shall seal their mouths while their hands will speak to Us and their feet will bear witness to all their misdeeds
Today We shall put a seal on their mouths, and their hands will speak to Us and their feet shall bear witness to what they had been doing
That day We shall seal their mouths, and their hands will speak to Us, and their feet will bear witness as to what they earned
This day We will put a seal on their mouths, and their hands will speak to Us and their feet will bear witness of that which they used to earn.
This Day We seal their mouths and their hands will speak to Us, and their feet will bear witness as to what they earned
Today We shall seal their mouths, and their hands will speak to Us, and their feet will bear witness to the deeds which they used to earn
Today, We shall seal their mouths, and their hands will speak to Us, and their feet will bear witness to everything they had done
Today, We shall cease their mouths, and their hands will speak to Us, and their feet will bear witness to everything they had done
Today, We shall cease their mouths, and their hands will speak to Us, and their feet will bear witness to everything they had done.
The day/today We seal off/stamp on their mouths, and their hands converse/speak to Us , and their feet witness/testify with what they were earning/acquiring
On that Day We shall set a seal on their mouths but their hands will speak unto Us, and their feet will bear witness to whatever they have earned [in life]
Today We seal up their mouths, and their hands speak to Us, and their legs testify to what they have been earning
This day We seal up their mouths, and their hands speak out to Us and their feet bear witness as to what they used to earn
We shall seal your mouths on that Day, let your hands speak to us and your feet testify to what you had achieved
Today We will set a seal on their mouths, and their hands will speak to Us, and their legs will bear witness about what they used to do
On that day, We shall seal up their mouths, letting their hands speak to Us and their feet testify to what they used to do.
Today, We have sealed your lips! Your hands will speak to Us, and your feet will bear witness to all you used to do
This day We set a seal on their mouths, letting their hands speak to Us and their feet testify to what they were inclined to do.
In this Day –of Judgement*– We will seal their lips and endow their hands with voice and together with their feet shall evidence all they had done or left undon
Today We shall seal their mouths; their hands will speak, and their feet will bear witness to what they did.
On this Day We will seal their mouths, their hands will speak to Us, and their feet will testify to what they used to commit.
Today We seal their mouths, and their hands will talk to Us and their feet will give evidence of what they used to commit.
On that day We shall seal their mouths. Their hands will speak to Us, and their very feet will testify to what they did
On that day we will seal their mouths; their hands and feet will bear witness to everything they had done.
Today, We will seal over their mouths, but their hands will speak to Us, and their feet will testify about what they used to do.
Today, We will seal over their mouths, but their hands will speak to Us, and their feet will testify about what they used to do.
Today, We will seal upon their mouths, and their hands will speak Us, and their feet will witness with what they were earning.
Today we set a seal on their mouths, and their hands speak to Us, and their feet bear witness as to what they have been earning.
On that day We shall set a seal on their mouths, but their hands will speak to Us, and their feet will bear witness to whatever they have done.
This Day We seal their mouths, but their hands speak unto Us, and their feet bear witness to what they earned
On that day We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what they earned
This day we shall put a seal on their mouths, and their hands will speak to US, and their feet will bear witness to what they had earned
On that Day We shall seal their mouths. Their hands will speak to Us, and their feet will bear witness to that which they used to earn
This Day, We shall set a seal on the mouths. And their hands will speak to Us, and their legs will bear witness to all that they did
On that Day, We will seal their mouths. Their hands will speak to Us, and their feet will testify to their deeds.
On this Day, We will seal their mouths, and their hands will speak to Us, and their feet will testify to everything they had done
On that day We will seal their mouths, and their hands will speak to Us, and their feet will bear witness to what they have earned.
That Day, We will seal over their mouths, and their hands will speak to Us, and their feet will testify about what they used to earn
Today We will set a seal upon their mouths, and their hands will speak to Us, and their feet will bear witness of what they used to earn.
That Day shall We set a seal on their mouths. But their hands will speak to us, and their feet bear witness, to all that they did
That Day shall We set a seal on their mouths. But their hands will speak to us, and their feet bear witness, to all that they did
وَلَوۡ نَشَاۤءُ لَطَمَسۡنَا عَلَىٰۤ أَعۡیُنِهِمۡ فَٱسۡتَبَقُوا۟ ٱلصِّرَ ٰطَ فَأَنَّىٰ یُبۡصِرُونَ ٦٦
If it had been Our will, We could have taken away their sight. They would have struggled to find the way, but how could they have seen it
And (if it had been) Our will, We could surely have wiped out (blinded) over their eyes so that they would struggle for the way, how then could they see?
And if We listed, surely We should wipe out their eyes so that they would struggle for the way how then would they see
We could take away their sight if We pleased; then they would run around to find the way: But how then would they see
And if We willed We could have blinded their eyes and they would have rushed about on the path... But how could they see (this Truth)?
If We wished, We could put out their eyes. Then, though they might race for the path, how would they see?
Had We wished We would have blotted out their eyes: then, were they to advance towards the path, how would have they seen
If We had so willed, We could certainly have blotted out their eyes, and they would rush around for the right path. How then would they be able to see their way
If We had (so) willed, We could certainly have deprived these (disbelievers) of their eyesight so that they would have gone ahead on their path (unseeing). But, how should they find (the path) now (in this state of their blindness)
Did We will, We would have obliterated their eyes, then they would race to the path, but how would they see
And if We wanted, We would have wiped out their eyes, then they would have competed toward the path, but how would they see (the right path)?
I may decide to put a veil on their eyes so that they do not see where they are being herded
If it had been Our will, We could surely have removed their eyes, then they would have run about grabbing for the path, but how could they have seen
And if We will, We can obliterate their eyes, then they race with each other to (find) the Path—but how will they see?
And if we please we could put out their eyes, and they would race along the road; and then how could they see
And had We willed, We could have quenched their eyes so they would rush towards the path, unable to see a thing
And if We Had so pleased, We could have wiped out their eyes so that they race towards the path but how can they see.
If We pleased We could put out their eyes, and they might run with emulation in the way they use to take; and how should they see their error
And if We please We would certainly put out their eyes, then they would run about groping for the way, but how should they see
Had it been Our will We would have obliterated their sight so that they raced to the Path. But, how would they see
And, if we pleased, we would surely put out their eyes: yet even then would they speed on with rivalry in their path: but how should they see
And if We think proper We would have surely wiped out over their eyes (the power to see), so that they would have rushed to (find) the way. But how would they see
And if We will, We would, certainly, have obliterated their eyes. Then, they would race towards the path. How would they have perceived?
If it had been Our will, We could certainly have poked out their eyes and left them groping for the path, but then how could they have seen [even if they had wanted]?
Had it been Our Will, We could surely have blotted out their eyes; and let them run about groping for the way, then how could they see
If We so willed, We would have put out their eyes, then they would rush to see the Way, but how would they be able to see
And if We pleased, We would put out their eyes, then they would strive to get first to the way, but how should they see
And if We will We could wipe off their eyes, then they would strive for the path, but how will they be able to see?
And had We so willed, We would have covered their eyes. Then, how would they see to get to the (Straight) Path?
And if We had so willed, We would have obliterated the very marks of their eyes. Then if they would have run on the path, how could they have seen
And if We wished, We can blind their eyes, and they would race towards the path, but how would they see
And if We wished, We can blind their eyes, and they would race towards the path, but how would they see
And if We wished, We can blind their eyes, and they would race towards the path, but how would they see?
And if We will/want We would have wiped out/destroyed on their eyes/sights, so they raced/surpassed/preceded the road/way, so how (do) they see/understand
NOW HAD IT BEEN Our will [that men should not be able to discern between right and wrong], We could surely have deprived them of their sight, so that they would stray forever from the [right] way: for how could they have had insight [into what is true]
And if We had (so) decided, We would indeed have obliterated their eyes. Then they would race with each other to the Path, yet however would they behold (it)
And had We willed, We verily could have quenched their eyesight so that they should struggle for the way. Then how could they have seen
We could have blinded them had We wanted. Then they would have raced along to cross the Bridge but how could they have seen (their way)
If We so will, We would wipe out their eyes (right here in this world), and they would be racing towards the way, but how would they see
If We had willed, We would surely have obliterated their eyes, so that they should struggle for the way, but how would they see?
Should We so decide, We could wipe the eyes off their faces! Will they, then, not keep groping for their path? And from where might they obtain their sight
And had We willed, We would surely have obliterated their eyesight, then they would struggle to find the path, but how would they see?
And had it been Our will We would have eclipsed their eye sight and their minds' eyes, then they would have competed with each other for finding their way, but how could they have been able to see it
If We wanted, We could have taken away their eyesight so how could they see it, as they struggled along the path?
Had We willed, We could have easily blinded their eyes, so they would struggle to find their way. How then could they see?
And if We pleased We would have obliterated their eyesight, so they search for a path but how can they see?
Had it been Our will, We could have put out their eyes: yet even then they would have rushed headlong upon their wonted path. But how could they see their error
If we will, we can veil their eyes and, consequently, when they seek the path, they will not see.
And if We willed it, We could have taken away their sight, and they would have struggled to [find] the path, but how could they have seen it?
And if We willed it, We could have taken away their sight, and they would have struggled to [find] the path, but how could they have seen it?
And if We willed, We could have obliterated upon their eyes, so they would race to the path, so how could they see?
And if We please, We would obliterate their eyes, then they would race to the way, but how would they see?
Had it been Our will, We could have blotted their eyes. They would have striven to find the way, but how could they have seen it?
Had We so Willed, We could have made them devoid of Vision that would make them unaccountable for whichever way they went. (Without free will like the Animal Kingdom)
And if We please We would certainly put out their eyes, then they would run about groping for the way, but how should they see
And if WE had so willed, WE could have put out their eyes, then they would have rushed unseeing to find the way. But, how could they see
And had We willed, We would have blotted out their eyes. Then they would race to the path; yet how would they see
If it was Our Will, We could surely have wiped out (blinded) their eyes; So that they would have run about searching for the Path, but (then again) how could they have seen
Had We wished, We could’ve blotted out their eyes, causing them to stumble on the path. How then would they see?
If We will, We can blind their eyes as they rush towards the path—but how will they see
And if We wished, We could have put out their eyes; and they would have rushed for the path, but how could they see?
And if We willed, We could have obliterated their eyes, and they would race to [find] the path, and how could they see
And had We willed, surely We would have effaced their eyes, and they would have raced to the way; then how would they see?
If it had been our Will, We could surely have blotted out their eyes; then should they have run about groping for the Path, but how could they have seen
If it had been our Will, We could surely have blotted out their eyes; then should they have run about groping for the Path, but how could they have seen
وَلَوۡ نَشَاۤءُ لَمَسَخۡنَـٰهُمۡ عَلَىٰ مَكَانَتِهِمۡ فَمَا ٱسۡتَطَـٰعُوا۟ مُضِیࣰّا وَلَا یَرۡجِعُونَ ٦٧
If it had been Our will, We could have paralysed them where they stood, so that they could not move forward or backward
And if it had been Our will, We could have transformed them (into animals or lifeless objects) in their places. Then neither they could have been able to go forward nor they could have turned back.
And if We listed, surely We should transform them in their places, so that they would be able neither to go forward nor to retur
And if We pleased We could paralyse them in their tracks, and they would not be able to move forward or turn back
And if We willed We could have paralyzed them in their places (fixated them upon their current understanding) and they would not be able to move forward, nor go back to their old states.
If We wished, We could transform them where they stand so they would neither be able to go out nor return.
And had We wished We would have deformed them in their place; then they would have neither been able to go ahead nor to go back
If We had so willed, We could have fixed them in their places (immobilized where they are), unable to go forward or turn back
If We had (so) willed, We could have surely destroyed them where they were, so that they would not be able to move forward nor turn back
Did We will, We would have changed them where they were, then they could not go on, nor could they return
And if We wanted, We would have immobilized them in their places, and they would not be able to proceed or return.
I may decide to freeze them so that they stay motionless; not being able to move around
And if it had been Our will, We could have transformed them in their places, then they would have been unable to proceed, and they could not have returned
And if We will, We can disfigure them right in their place, so that they can neither move forward nor go back.
And if we pleased we would transform them in their places, and they should not be able to go on, nor yet to return
And had We willed, We could have disfigured their faces while they were in their homes, therefore unable to go forward or turn back
And had We so pleased, We could have petrified them on their spots so that they will not be able to go forward nor go back.
And if We pleased We could transform them into other shapes, in their places where they should be found; and they should not be able to depart: Neither should they repent
And if We please We would surely transform them in their place, then they would not be able to go on, nor will they return (after error)
Had it been Our will We would have transmuted them (into monkeys, pigs and stones) where they were, so that they could neither go forward nor yet return
And, if we pleased, we would surely transform them as they stand, and they would not be able to move onward, or to return
And if We think proper, We could have surely made them paralysed at their places — then they had no ability for moving about and (then) they will not return
And if We will, We would, certainly, have transformed their ability. Then, they would not have been able to pass on, nor would they return.
If it had been Our will, We could have transformed them into immovable objects wherever they settled [in spiritual matters], and then they could not have returned [even if they had wanted]. [But God continued allowing free will.]
And had it been Our Will, We could have nailed them to the ground, then neither could they move forward nor retrace their steps
If We so willed, We would have transformed them where they were so that they would not go forward or backward
And if We pleased, We would transform them in their place, then they would not be able to go on, or turn back
And if We will We could transform them in their places, then they would not be able to go forward or to return.
And had We so willed, We would have degraded them in their position, then they would be able neither to proceed, nor turn back
And if We had so intended, We would have defaced them in their places. Then they would have power neither to go forward nor to turn back
And if We wished, We can freeze them in their place; thus, they can neither move forward, nor go back
And if We wished, We can freeze them in their place; thus, they can neither move forward, nor go back
And if We wished, We can freeze them in their place; thus, they can neither move forward, nor go back.
And if We will/want We would have transformed them to worse shape/metamorphosed them on their capacity/place/position, so they were not able (of) passing/preceding/completing , and nor they return
And had it been Our will [that they should not be free to choose between right and wrong], We could surely have given them a different nature [and created them as beings rooted] in their places, so that they would not be able to move forward, and could not turn back.]
And if We had (so) decided, We would have indeed disfigured them in (spite of) their situation; then in no way could they be passing, nor could they return
And had We willed, We verily could have fixed them in their place, making them powerless to go forward or turn back
We could have turned them into other creatures on the spot had We wanted and they would not have been able to precede or turn back
And If We so will, We would disfigure them at their places, and they would not be able to move, nor would they return
If We had willed, We would surely have transformed them (into animals or objects) in their place. Thus, they would not be able to precede or turn back.
If We want, We could squash them in their very places! Then they could neither proceed nor return
And had We willed, We would surely have transformed them (into animals or objects) in their place. So they would not be able to precede or turn back.
And had We willed We would have transmuted them and frozen them physically and spiritually in their unprivileged site, then they would have been unable to move forward to repent and do good nor backward to do evil
If We wanted, We could have paralysed them, so they wouldn’t move to and fro.
And had We willed, We could have transfigured them on the spot, so they could neither progress forward nor turn back.
And if We pleased We would have frozen them on the spot, so they could neither go forward nor back.
Had it been Our will, We could have transformed them where they stood, so that they could neither go forward nor retrace their steps
If we will, we can freeze them in place; thus, they can neither move forward, nor go back.
And if We had so willed, We could have crippled them where they stood, so that they could move neither forward nor backward.
And if We had so willed, We could have crippled them where they stood, so that they could move neither forward nor backward.
And if We will, We can deformed them in their places; so they can neither move forward, nor return back.
And if We please, We would surely transform them in their place, then they would not be able to go on, nor will they return.
And had it been Our will, We could have paralysed them, right in their places, so that they could not move forward or backward.
And had We so Willed, We could have degraded them driven by instincts, powerless to advance or retreat in their potentials
And if We please We would surely transform them in their place, then they would not be able to go on, nor will they return
And if WE had so willed, WE could have transformed them in their places, then they would not be able to move forward or turn back
And had We willed, We would have transformed them in their places. Then they could neither advance nor go back
And if it was Our Will, We could have transformed them (just to be) in their places; Then they would not have been able to forward (move about), and they could not have turned back
Had We wished, We could’ve immobilized them in their places, leaving them incapable of advancing or retreating.
And if We will, We can cripple them in their place; so they can neither move forward, nor go back
And if We wished, We could have transformed them in their places, so they could neither progress nor go back.
And if We willed, We could have deformed them, [paralyzing them] in their places so they would not be able to proceed, nor could they return
And had We willed, surely We would have transformed them upon their position, then they would not have been able to proceed nor return.
And if it had been Our Will, We could have transformed them (to remain) in their places; then should they have been unable to move about, nor could they have returned (after error)
And if it had been Our Will, We could have transformed them (to remain) in their places; then should they have been unable to move about, nor could they have returned (after error)
5
The Resurrection
وَمَن نُّعَمِّرۡهُ نُنَكِّسۡهُ فِی ٱلۡخَلۡقِۚ أَفَلَا یَعۡقِلُونَ ٦٨
If We extend anyone’s life, We reverse his development. Do they not use their reason
And those to whom We grant long life, We reverse them in creation (weakness after strength). Will they not then understand?
And whomsoever We grant long life, We reverse him in creation. Reflect then they not
Whoever reaches old age, We reverse in natural disposition. Do they not have sense (to see)
And to whom We grant a long life, We weaken in creation. Do they still not use their intellect?
When We grant long life to people, We return them to their primal state. So will you not use your intellect?
And whomever We give a long life, We cause him to regress in creation. Then will they not apply reason
Whomever We cause to live long, We may also reverse him in nature (so that he returns to weakness after strength, to ignorance after knowledge, to forgetting after remembering). So will they not reason and take heed
We reverse the mechanism of the person to whom We grant (extraordinary) long life by making the state of his constitution weak. Do they not (even then) make use of their understanding
And to whomsoever We give long life, We bend him over in His constitution; what, do they not understand
And anyone We give him a long life, We reverse him in the creation (and make him weak), so do they not understand?
Do you not realize that when God gives someone a long life, He reduces his overall capabilities in old age? So, do not obey someone in account of a respect for his age as he may have childish brain.]
If We grant long life to any, We cause them to be reversed in creation. Will they not then understand
And to whomever We give long life, We reverse his development—so will they not reason?
And him to whom we grant old age, we bow him down in his form; have they then no sense
And whomever We bring to an old age, We reverse him in creation; so do they not understand
And whoever We grant lengthy age, We cause him to decline in the creation. Will they not then understand?
Unto whomsoever We grant a long life, him do We cause to bow down his body through age. Will they not therefore understand
And whomsoever We cause to live long, We reduce him to an abject state in constitution; do they not then understand
To whoever We give a long life We make him stoop. Do they not understand
Him cause we to stoop through age whose days we lengthen. Will they not understand
And whoever We grant long life, We do revert him in creation (towards his initial weak state). Will they not then use intellect
And he to whom We give a long life, We bend him over in his constitution. Will they not, then, be reasonable?
If we grant long life to anyone, We cause him/her to reverse in nature [becoming weak like a child]. Will they not understand?
Those to whom We grant long life, We reverse their nature. Don’t they understand anything from this
Whomsoever We grant a long life, We reverse him in his constitution. Do they still not understand
And whomsoever We cause to live long, We reduce to an object state in creation. Do they not understand
And he to whom We give a long life, We reverse him in creation (instead of growing he starts decaying). Do they not then understand?
And one whom We give a long life, We cause a reversal of creation in that one. Do they not understand
And someone whom We give long life, We cause him to degenerate (towards childhood and debility) in strength and disposition. So, do they not have sense
And for whomever We grant a long life, We weaken him in body. Do they not understan
And for whoever We grant a long life, We weaken him in body. Do they not comprehend
And for whoever We grant a long life, We weaken him in body. Do they not comprehend?
And whom We grant him long life We reverse him (make him senile) in the creation, do they not reason/understand
But [let them always remember that] if We lengthen a human being’s days, We also cause him to decline in his powers [when he grows old]: will they not, then, use their reason
And to whomever We give long life, We cause him to relapse in creation. Do they then not consider
He whom we bring unto old age, We reverse him in creation (making him go back to weakness after strength). Have ye then no sense
The physical growth of those whom We grant a long life will be reversed. Will you then not understand
And whomsoever We give long life, we reverse him in creation. Then, do they have no sense
The one whom We cause to live long life; We reverse in creation. Do they not possess self- awareness that allows them to understand?
We do reverse the very nature of those to whom We give a long life! Don´t they ever think
And whomever We give long life, We cause him to revert to weakness. Didn't you have conscious thoughts at least in this sense?
Do they not ponder that he whom We carry through the stealing steps of age to advanced life, We cause to relapse into a degenerate and degraded state of mind, activity, knowledge, strength and status and make him lose the qualities and attributes he once possessed. Do they not deviate into sense and contemplate this fact
Anyone We allow to age, We reduce them in size bit by bit. Will you not reflect?
And whoever We grant a long life, We reverse them in development. Will they not then understand?
And whomever We give long life, We reverse his development, so do they not understand?
We reverse the growth of those to whom We give long life. Have they no sense
Whomever we permit to live for a long time, we revert him to weakness. Do they not understand?
When We grant a person long life, We also cause him to decline in power, so will they not understand?
When We grant a person a long life. We also cause him to decline in power, so will they not understand?
And whomever We outlive him, We reverse him in the creation. So, will they not be reasoning?
And whomever We cause to live long, We reverse him to an abject state in constitution; do they not then understand
If We grant long life to a human being, We also cause him to decline in his powers. Will they not use their reason?
Such as, he whom We grant long life, We cause him to revert to weakness. Will they not then use their intellect? (That they must use their full potentials)
And whomsoever We cause to live long, We reduce (him) to an abject state in constitution; do they not then understand
And him whom WE grant long life - WE revert him to a weak state in creation. Will they not then understand
And whomsoever We give long life, We cause him to regress in creation. Do they not understand
And if We gave long life to anyone, We would have reversed him in creation (by making him weak after giving him strength) then will they not understand
Those to whom We grant a long life, We reverse in development. Don’t they understand?
Whomever We grant old age, We reverse his development. Do they not understand
And whomever We grant long life. We reverse in nature: so will they not understand?
And he to whom We grant long life We reverse in creation; so will they not understand
And who We lengthen him in life, We reverse him in creation; so will they not become intelligent?
If We grant long life to any, We cause him to be reversed in nature: Will they not then understand
If We grant long life to any, We cause him to be reversed in nature: Will they not then understand
وَمَا عَلَّمۡنَـٰهُ ٱلشِّعۡرَ وَمَا یَنۢبَغِی لَهُۥۤۚ إِنۡ هُوَ إِلَّا ذِكۡرࣱ وَقُرۡءَانࣱ مُّبِینࣱ ٦٩
We have not taught the Prophet poetry, nor could he everhave been a poet
And We have not taught him (Muhammad) poetry, nor is it suitable for him. This is only a reminder and a plain Qur’an,
And We have not taught him poetry, nor it befitteth him. This is but an admonition and a Recital luminous
We have not taught (Muhammad) to versify, nor is it worthy of him. This is nothing but a reminder and illuminating discourse
We did not teach him poetry! Nor is it befitting for him! It is only a reminder and a clear Quran!
We did not teach him poetry nor would it be right for him. It is simply a reminder and a clear Qur´an
We did not teach him poetry, nor does it behoove him. This is just a reminder and a manifest Qur’an
We have not taught him (the Messenger) poetry; further, it is not seemly for him. This is but a Reminder (teaching and admonishing), a Qur’an recited and conveyed (from God), clear in itself and clearly showing the truth
We have not taught him (- the Prophet Muhammad the art of composing) verses, nor does it become him (to be a poet). This (Qur'an) is but a means to attain to eminence; a (Book) that is widely read, and tells the right from the wrong
We have not taught him poetry; it is not seemly for him. It is only a Remembrance and a Clear Koran
And We did not teach him the poetry, and it is not appropriate for him. This is only a reminder and a clear (and clarifying) Quran,
Know that Qur’an is not a work of poetry. Neither Mohammad is a poet. It is revealed to serve as an easy to understand book of profound value
We have not instructed the messenger in poetry, nor is that like him. This is no less than a message and a Quran making things clear
And never did We teach him poetry, nor is it proper for him; it is but a Reminder and an Evident Recital—
We have not taught him poetry, nor was it proper for him; it is but a reminder and a plain Qur'an
And We have not taught him (Prophet Mohammed- peace and blessings be upon him) to recite poetry, nor does it befit him; it is nothing but an advice and the bright Qur’an
And We have not taught him the poetry and it is not befitting for him. It is but a remembrance and a Quran most evident.
We have not taught Mohammed the art of poetry; nor is it expedient for him to be a poet. This book is no other than an admonition from God, and a perspicuous Koran
And We have not taught him poetry, nor is it meet for him; it is nothing but a reminder and a plain (clarifying) Quran
We have not taught him (Prophet Muhammad) poetry, nor does it become him. This is only a Remembrance and a Clear Holy Reading (Koran
We have not taught him (Muhammad) poetry, nor would it beseem him. This Book is no other than a warning and a clear Koran
And We have not taught him poetry, nor does that suit it (‘it’ refers to Al-Kitab). It is not but Zikr (Message) and Quranum-Mobin
We taught him not poetry, nor is it fit and proper for him. It is but a Remembrance and a clear Recitation
We have not instructed (the Prophet) in poetry, and it is not intended for him. This is no less than a reminder and a Qur’an to clarify.
We have not taught him (Muhammad) poetry, nor does it behoove him. This is nothing but a reminder and a plain Qur’a
We did not teach him (to wit, the Messenger) poetry and it does not behove him. This is none but an Admonition, and a Clear Boo
And We have not taught him poetry, nor is it meet for him. This is naught but a Reminder and a plain Qur’an
And We have not taught him (Muhammed) poetry and it is not suitable for him, it is nothing but a reminder and a Quran (that makes things) clear,
And We have not taught him (Prophet Muhammad) poetry, nor does it befit him. This (Qur'aan) is nothing but a clear Narrative and Reading
And We have not taught him (the Holy Messenger [blessings and peace be upon him]) composing poetry, nor does it befit his dignity. This (Book) is but direction and guidance and the illumining Qur’an
And We did not teach him poetry, nor does he need it. This is a reminder and a clear Quran
And We did not teach him poetry, nor does he need it. This is a reminder and a clear Qur'an
And We did not teach him poetry, nor does he need it. This is a reminder and a clear Qur'an.
And We did not teach/instruct him the poetry, and (it) should not (be) for him that it is except (a) reminder and (a) clear/evident Koran
AND [thus it is:] We have not imparted to this [Prophet the gift of] poetry, nor would [poetry] have suited this [message]: it is but a reminder and a [divine] discourse, clear in itself and clearly showing the truth
And in no way did We teach him (The Prophet) poetry; and in no way does it behoove him. Decidedly (this revelation) it is nothing (else) except a Remembrance and an evident Qur'an
And We have not taught him (Muhammad) poetry, nor is it meet for him. This is naught else than a Reminder and a Lecture making plain
We did not teach him (Muhammad) poetry, nor was he supposed to be a poet. It is only the word (of God) and the illustrious Qura
We did not teach him (the Holy Prophet) poetry, and it is not proper for him. It is nothing (of that sort,) but (it is) an advice and a readable book that explains (the Truth)
We have not taught him the (art) of poetry, it is not appropriate for him. This is naught but a ‘Reminder’ and incontrovertible 'Qur’ān',
We did not teach him (Muhammad SAW) poetry. That is beneath him! What it is (the Qur´an), is a reminder and an illuminating open book
And We have not taught him the (art of) poetry. It is not appropriate for him (to be a poet). It is not but a Scripture and irrefutable Qur’ān
And We did not teach him poetry nor did We instruct him to play the poet or compose poetry nor does it befit him as a Messenger of Allah. What he discourses is indeed a divine message and nothing but a Quran that is intelligible, imparting illumination and enlightenment
We didn’t teach the Messenger poetry, it isn’t appropriate for him. This Quran is a reminder and a clear recitation.
We have not taught him poetry, nor is it fitting for him. This ˹Book˺ is only a Reminder and a clear Quran
And We did not teach him poetry, nor would it befit him, for it is only a reminder and a clear reading (Qur´an).
We have taught¹ him no poetry, nor would poetry befit him. This is but an Admonition: an eloquent Kora
What we taught him (the messenger) was not poetry, nor is he (a poet). This is but a formidable proof, and a profound Quran.
We did not teach [the Prophet] poetry, nor it is suitable for him. This is simply a reminder and a self-evident Qur'an
We did not teach [the Prophet] poetry, nor is it suitable for him. This is simply a reminder and a self-evident Qur’an
And We did not teach him the poetry, nor is it shall be for him. Surely it is none except a reminder, and an obvious Quran.
And We have not taught him poetry, nor would it beseem him; it is naught but a Reminder and manifesting Qur'?n
We have not taught the Prophet poetry; nor is it fitting for him [to be a poet]. This is but a reminder and a Qur'Än making all things clear,
(Know about the Prophet that) We have not taught him poetry, nor is it meet for his dignity. This is no less than a Divine Reminder and an Articulate Qur'an clear in itself and clearly showing the Way. (26:224)
And We have not taught him poetry, nor is it meet for him; it is nothing but a reminder and a plain Quran
And WE have not taught him poetry, nor does it behove him to be a poet. It is but a reminder and a Qur'an that expounds and makes things plain
And We have not taught him poetry; nor would it befit him. It is but a reminder and a clear Quran
And We have not taught the (Prophet) poetry, and (poetry) is suited not for him: This is no less than a Message and Quran making things clear
We didn’t teach him poetry, nor is it appropriate for him. It is but a reminder and a Clear Quran.
We did not teach him poetry, nor is it proper for him. It is only a reminder, and a Clear Quran
And We did not teach him poetry, as it is not proper for him. This is but a Reminder and a clear Recital,
And We did not give Prophet Muhammad, knowledge of poetry, nor is it befitting for him. It is not but a message and a clear Qur'a
And We have not taught him poetry, nor is it appropriate for him; it is not except a Reminder and a clear Quran,
We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear
We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear
لِّیُنذِرَ مَن كَانَ حَیࣰّا وَیَحِقَّ ٱلۡقَوۡلُ عَلَى ٱلۡكَـٰفِرِینَ ٧٠
This is a revelation, an illuminating Quran to warn anyone who is truly alive, so that God’s verdict may be passed against the disbelievers
to warn those who are living and to establish the charge against the disbelievers.
In order that it may warn him who is alive, and that the sentence may be justified on the infidels
So that he may warn him who is alive and feels, and justify the word against those who do not believe
To warn the living and justify the word against the deniers of the reality.
so that you may warn those who are truly alive and so that the Word may be carried out against the kafirun.
so that anyone who is alive may be warned, and that the word may come due against the faithless
So that the Messenger may warn with it those who are (truly) alive (and so can reason, and see, and hear the truth), and that the word (of Divine judgment after evidence and admonition) may be completed against the unbelievers
(It has been revealed) so that he (- the Prophet) may warn those who are still (somewhat spiritually) alive (and so capable of receiving and responding to the call of truth), and (that) the verdict (of condemnation) be justified against the disbelievers
that he may warn whosoever is living, and that the Word may be realized against the unbelievers
to warn anyone who is alive and to prove the word (of God) against the disbelievers.
Qur’an is revealed to guide every living person [who is not thoughtless and motionless like a statue] to the right path and to disclose the irrationality of the disbelievers
That it may give advice to any that are alive, and that the charge may be proven against those who reject it
so that it may forewarn whoever is alive, and so that God’s decree may be deserved by the deniers.
to warn him who is living; but the sentence is due against the misbelievers
To warn the living *, and to prove the Word against disbelievers. (Only the believers are deemed alive in Allah’s sight.
So that he may warn him who is indeed living and the word is made true against the disbelievers.
that he may warn him who is living: And the sentence of condemnation will be justly executed on the unbelievers
That it may warn him who would have life, and that the word may prove true against the disbelievers
that he may warn the living, and so that Judgement may be passed against the unbelievers
To warn whoever liveth; and, that against the Infidels sentence may be justly given
so that it may warn him who happened to be alive and the statement (about punishment) becomes justified against the disbelievers
to warn whoever had been living and that the saying be realized against the ones who are ungrateful.
[It is intended] to warn anyone alive and so that the charge may be proven against those who deny faith.
to warn those who are alive and to establish the charge against the disbelievers
that he may warn him who is alive and establish an argument against those that deny the Truth
To warn him who would have life, and (that) the word may prove true against the disbelievers
that he who is alive may be warned and the word may be proved true against the infidels.
(The Qur'aan is meant) to warn him who is alive, and to expose those that suppress the Truth therein
So that it may warn the one who is alive, and the word of judgment may be proved against the disbelievers
To warn those who are alive, and so that the retribution will be deserved by the rejecters
To warn those who are alive, and so that the retribution will be deserved by the rejecters
To warn those who are alive, and so that the retribution will be deserved by the rejecters.
To warn/give notice to who was/is alive and the opinion and belief/saying/word becomes deserved/truth on the disbelievers
to the end that it may warn everyone who is alive [of heart], and that the word [of God] may bear witness against all who deny the truth
That he may warn whomever is living and that the Saying may come true against the disbelievers
To warn whosoever liveth, and that the word may be fulfilled against the disbelievers
by which he may warn those who are living and may let the words of God come true against the unbelievers
so that it may warn him who is alive (to listen to the truth), and so that the word may prove true against the disbelievers
So as to forewarn those who are alive, and to allow the word to come true against those who lack Faith in (Allâh).
In order that, those who are still alive may be forewarned by it! And the charge against the disbelievers may ring true
So that he may admonish whoever is alive, and that the Word may be fulfilled against those who have no tendency to live by Faith.
To use it as the means for a profitable end and to exhort those who are living and spiritually receptive to Allah's commands and to warn those who are spiritually dead to alter their irreverent course of action when warned of its danger, wherefore infidelity shall be justly laid to their charge
So he can warn anyone who is alive, and to confirm the sentence against the disbelievers
to warn whoever is ˹truly˺ alive and fulfil the decree ˹of torment˺ against the disbelievers.
To warn whoever is alive and so that the word comes to pass against those who reject (the truth).
to exhort the living and to pass judgement on the unbelievers
To preach to those who are alive, and to expose the disbelievers.
to warn those whose hearts are alive, and to pass God's verdict against the unbelievers.
to warn those whose hearts are alive and to pass God’s verdict against the unbelievers.
To warn whoever is alive and truth the saying against the infidels.
That it may warn him who is alive and the Word may be proved against the disbelievers.
to warn everyone who is alive, and that the word of God be proved against the unbelievers.
That it may warn everyone who is alive of heart and that the Word may prove True concerning the rejecters. (That violation of the Divine Laws brings Requital in both lives)
That it may warn him who would have life, and (that) the word may prove true against the unbelievers
That it may warn all who are alive, and that the decree of ALLAH may be fulfilled concerning the disbelievers
to warn whomsoever is alive, and so that the Word may come due for the disbelievers
(And also) that it may warn anyone (who is alive), and that its Word (Message) may be justified against the disbelievers
To warn those who are living, and to justify the sentence against the unbelievers.
That he may warn whoever is alive, and prove the Word against the faithless
to warn those who are alive, and prove the Word against the ungrateful who disbelieve.
To warn whoever is alive and justify the word against the disbelievers
To warn whoever is living; and that the speech against the disbelievers may be due.
That it may give admonition to any (who are) alive, and that the charge may be proved against those who reject (Truth)
That it may give admonition to any (who are) alive, and that the charge may be proved against those who reject (Truth)
أَوَ لَمۡ یَرَوۡا۟ أَنَّا خَلَقۡنَا لَهُم مِّمَّا عَمِلَتۡ أَیۡدِینَاۤ أَنۡعَـٰمࣰا فَهُمۡ لَهَا مَـٰلِكُونَ ٧١
Can they not see how, among the things made by Our hands, We have created livestock they control
Don’t they see that We have created for them of what Our Hands have fashioned the cattle, which are under their dominion?
Observe they not that We have created for them, of that which Our hands have worked, cattle: so that they are their owners
Do they not see the cattle among things We have fashioned by Our power, which they own
Do they not see how We created sacrificial animals for them among Our creation... And they are their owners?
Have they not seen how We created for them, by Our own handiwork, livestock which are under their control?
Have they not seen that We have created for them —of what Our hands have worked— cattle, so they have become their masters
Have they not considered how (as signs of Our Lordship), out of what Our Hands have originated and fashioned, We have created for them cattle, and so they are their owners
Do they not see that among the things that We have made with Our power are the cattle which We have created for them, and of which they are masters (now)
Have they not seen how that We have created for them of that Our hands wrought cattle that they own
Or did they not see that We created livestock for them, by what Our hands (power) did, and they are their owners?
[How can they deny the Lord?] Do they not realize that God Himself has created the livestock that they own
Do they not see that it is We who have created for them livestock, among the things that Our hands have fashioned that are under their control
Have they not seen that We have created for them, of Our Handiwork, livestock, so that they are their owners?
Have they not seen that we have created for them of what our hands have made for them, cattle, and they are owners thereof
Did they not see that We have created animals for them from Our handiwork, so they are their owners
See they not that We have created for them cattle from among the things that Our hands have worked so that they have ownership on them?
Do they not consider that We have created for them, among the things which our hands have wrought, cattle of several kinds, of which they are possessors
Do they not see that We have created cattle for them, out of what Our hands have wrought, so they are their masters
Have they not seen how We have created for them the cattle they master with Our Hands
See they not that we have created for them among the things which our hands have wrought, the animals of which they are masters
Have they then not seen that We created for them of what Our Hands have done — the cattle, then they thereof (have become) owners
Consider they not how We created for them—out of what Our hands did— flocks, so they were of them ones who are owners?
Do they not see that it is We who have created for them –among other things fashioned by Our hands— cattle under their care?
Do they not see that among the other things which Our hands have fashioned, We have created cattle which are under their domination
Do they not see Our handiwork: We created for them cattle which they own
See they not that We have created cattle for them, out of what Our hands have wrought, so they are their masters
Did they not see that We have created the cattle for them, among that which Our hands have done, then they are their masters?
Do they not see that We have created — of things Our hands have wrought — cattle for them, so they become their masters
Have they not seen that We created for them cattle out of the (creation) We made with Our Mighty Hand, so they are their owners
Did they not see that We created for them with Our own hands livestock which they ow
Did they not see that We created for them with Our own hands livestock which they own
Did they not see that We created for them with Our own hands cattle which they own?
Did they not see/understand that We created for them from what Our hands made/did camels/livestock, so they are for it owning/possessing
Are they, then, not aware that it is for them that We have created, among all the things which Our hands have wrought, the domestic animals of which they are [now] masters? –
And have they not seen that We created for them, of what Our Hands did, cattle (Ancam includes cattle, camels, sheep and goats) so that they are their possessors
Have they not seen how We have created for them of Our handiwork the cattle, so that they are their owners
Have they not seen what We have created from the labor of Our own hands? We have given them cattle
Did they not see that We have created for them cattle, among things made (directly) by Our hands, and then they become their owners
Have they not seen that we created livestock for them, out of what Our hands have wrought, and then they are their owners?
Have they not observed? We created the cattle for them! Our handiwork! Now, they own these cattle
Have they not seen that We created cattle for them, out of what Our hands have wrought, and then they are their owners?
Do the infidels not see that besides Our handiwork We have created for them cattle and made them the owners and the masters thereof
Haven’t they considered how We created their livestock, made by Our hands;
Do they not see that We singlehandedly created for them, among other things, cattle which are under their control?
Do they not consider that We created for them from Our handiwork cattle, so they own it?
Or have they not considered how, among the things Our hands have made, We have created for them the beasts of which they are masters
Have they not seen that we created for them, with our own hands, livestock that they own?
Can they not see that, by Our own handiwork, We have created livestock for them, that they now control?
Can they not see that, by Our own handiwork, We have created livestock for them, that they now control?
Have they not seen that We created for them, from what Our hands have worked livestock, so they are owners for them?
Have they not seen that We have created for them of that Our hands wrought cattle that of them they own?
Are they not aware that, among all the things Our hands have made, We have created for them cattle which they control?
Have they never envisioned how We must have created for them of Our Handiwork, the domestic animals of which they are now masters
Do they not see that We have created cattle for them, out of what Our hands have wrought, so they are their masters
Do they not see that, among the things which Our hands have wrought, WE have created for them cattle of which they are masters
Have they not considered that among that which Our Hands have wrought We created cattle for them, and that they are their masters
Do they not see that it is We Who have created from the (many) things that Our hands have fashioned for them— (Is also) cattle, for which they are the owners
Don’t they see that We created for them, from Our handiwork, the livestock which they own?
Have they not seen that We created for them, of Our Handiwork, livestock that they own
Have they not seen that We have created for them, of what Our hands have made, cattle, over which they have control?
Do they not see that We have created for them from what Our hands have made, grazing livestock, and [then] they are their owners
And did they not see that We, We created for them from what Our hands have made, cattle, and they are for them masters?
See they not that it is We Who have created for them - among the things which Our hands have fashioned - cattle, which are under their dominion?
See they not that it is We Who have created for them - among the things which Our hands have fashioned - cattle, which are under their dominion?
وَذَلَّلۡنَـٰهَا لَهُمۡ فَمِنۡهَا رَكُوبُهُمۡ وَمِنۡهَا یَأۡكُلُونَ ٧٢
and made them obedient, so that some can be used for riding, some for food
And We have subdued them (animals) to them so that they have some of them for riding and some of them they eat,
And We have subdued them Unto them, so that some of them they have for riding and on some of them they feed
Whom We made subservient to them so that some of them they ride and some they eat
We tamed them (cattle) for them... And on some of them they ride, and some of them they eat.
We have made them tame for them and some they ride and some they eat.
And We made them tractable for them, so some of them make their mounts and some of them they eat
We have subdued them to them, so that among them (they find) their mounts and from them they obtain food
And We have subdued these (cattle) for their use and benefit. So that some of them serve as their riding (beasts) and through others they obtain their food
We have subdued them to them, and some of them they ride, and some they eat
And We tamed them for them, and some of them are their rides and they eat some of them.
These are the same animals that I have subdued for them so that they can ride on them and eat their meat
And that We have subjected them to their use? Of them, some carry them and some they eat
And We made them manageable by them, so some they ride and some they eat.
and we have tamed them for them, and of them are some to ride, and of them are what they eat
And have subjected the animals for them, so they ride some animals and eat some
And We have made them subservient to them. From them some are for their ride and from some they eat.
and that We have put the same in subjection under them? Some of them are for their riding; and on some of them do they feed
And We have subjected them to them, so some of them they have to ride upon, and some of them they have for food
We have subdued these to them, and some of them they ride and some of them they eat
And that we have subjected them unto them? And on some they ride, and of others they eat
And We have subdued them unto them, so thereof (are) their rides and therefrom they eat
And We subdued them for them so that of them, some are riding animals and some of them, they eat.
[Do they not see] that We have subjected them [for their use]? They ride some of (the cattle), and they eat some of them.
We have subjected these animals to them, that they may ride on some and eat the flesh of others
We have subjected the cattle to them so that some of them they ride and eat the flesh of others
And We have subjected them to them, so some of them they ride, and some they eat
And We have subdued them for their (use), so among them are (some on) whom they ride and (some) of them they eat.
And We have made the cattle subservient to them, so some of them they ride, and some they eat
And We subjected those (cattle) to them. So some of them are their riding animals and they eat some of them
And they were subdued by Us for them. So some they ride, and some they eat
And they were subdued by Us for them. So some they ride, and some they eat
And they were subdued by Us for them. So some they ride, and some they eat.
And We manipulated/eased it for them, so from it (is) their riding , and from it they eat
and that We have subjected them to men’s will, so that some of them they may use for riding and of some they may eat
And We have made them meekly subservient (Literally: humiliated) to them, so that (some) of them they have for riding, and (some) they eat
And have subdued them unto them, so that some of them they have for riding, some for food
We have made the cattle subservient to them so they ride and consume them
And We have brought them under their control, so as some of them are their means of transport, and some of them they eat
We have subjected the livestock to them. Some they ride, and some they eat.
We have tamed these cattle for them. Some they ride, others they eat
And We have subjected the cattle to them. Some of them they ride and others they eat.
And We made them –the cattle– subservient to them in one way or other; some of them do they ride and of others they eat
and how We tamed animals to give in to them, so they ride some and eat some of them?
And We have subjected these ˹animals˺ to them, so they may ride some and eat others.
And We made them submissive to them, and they are carried by them and they eat from them.
We have subjected these to them, that they may ride on some and eat the flesh of others;
And we subdued them for them; some they ride, and some they eat.
We have tamed [those animals] for them, so that they can ride some of them, and some they can eat,
We have tamed [those animals] for them so that they can ride some of them, and some they can eat
And We subjected them to them. So, among them their ride, and among them they are eating.
And then (the cattle) We have subdued to them, and some of them they ride upon, and some of them they eat.
We have subjected these to them, so that some of them they use for riding and of some they may eat,
And that We have made them submissive to humans so that some of them they use for riding and others they consume
And We have subjected them to them, so some of them they have to ride upon, and some of them they eat
And WE have subjected the same to them, so that some of them they use for riding, and of the flesh of some they eat
and that We have subdued these for them, such that some are a mount for them and of some they eat
And We have subdued them (the cattle) for their (use)? Of them some are for riding, and some they eat
And We tamed them for them; some they ride, and some they eat.
And We subdued them for them. Some they ride, and some they eat
And We have made them submissive, so some of them are mounts, and some of them they eat.
And We have tamed them for them, so some of them they ride, and some of them they eat
And We have tamed them for them, so of them, ride them, and of them they eat.
And that We have subjected them to their (use)? of them some do carry them and some they eat
And that We have subjected them to their (use)? of them some do carry them and some they eat
وَلَهُمۡ فِیهَا مَنَـٰفِعُ وَمَشَارِبُۚ أَفَلَا یَشۡكُرُونَ ٧٣
some for other benefits, and some for drink? Will they not give thanks
and there are other benefits in them and drinks (milk) for them. Should they not then be grateful?
And they have therefrom other benefits and drinks. Will they not then give thanks
And they derive other advantages and drinks from them. Even then they do not offer thanks
And for them therein are benefits and drinks... Are they still not grateful?
And they have other uses for them, and milk to drink. So will they not be thankful?
There are other benefits for them therein, and drinks. Will they not then give thanks
And they have many other benefits in them and (diverse) things to drink. Will they not then give thanks
They have many other uses in them. They provide them with drinks (of various kinds). Will they still give (Us) no thanks
other uses also they have in them, and beverages. What, will they not be thankful
And there are (other) benefits and beverages for them in them, so would they not thank?
These animals offer them so much benefits. Why are they not grateful to their Lord
And they obtain other benefits from them, including drink. Will they not then be grateful
And they have in them other benefits and drinks, so will they not give thanks?
and therein have they advantages and beverages; will they not then give thanks
And for them in the animals are numerous different benefits and drinks; so will they not be grateful
And in them for them are other benefits and drinks. Will they not then offer gratitude?
And they receive other advantages therefrom; and of their milk do they drink. Will they not, therefore, be thankful
And therein they have advantages and drinks; will they not then be grateful
they also have other uses in them and drinks. What, will they not give thanks
And they find in them profitable uses and beverages
And for them therein (are many) benefits as well as drinks. Will they not then pay thanks (to the Creator)
And they have profits from them and providing a place from which to drink. Will they not, then, give thanks?
They have other benefits from them, including [milk] to drink. Will they not then be grateful?
in them there are other advantages and drinks (milk) for them. Should they not then be grateful
They derive a variety of benefits and drinks from them. Will they, then, not give thanks
And therein they have advantages and drinks. Will they not then give thanks
And they have (other) benefits in them and drinks. Will they not then be grateful?
And for them therein there are other benefits, and they get milk therefrom to drink. Will they not then be grateful
And there are other benefits and drinks in them as well for them. Then why do they not give thanks
And they have in them other benefits, as well as drinks. Would they not be appreciativ
And they have benefits in them, and to drink. Would they not be thankful
And they have benefits in them, and to drink. Would they not be thankful?
And for them in it (are) benefits/uses and drinking places, so do they not thank/be grateful
and may have [yet other] benefits from them, and [milk] to drink? Will they not, then, be grateful?
And (other) uses they have in them, and (various) drinks. Will they not then thank (Us)
Benefits and (divers) drinks have they from them. Will they not then give thanks
From cattle they get milk and other benefits. Will they not then give thanks
And for them there are (other) benefits in them and things to drink. So, would they not be grateful
They have other advantages from them, as well as beverages. Will they not then be grateful?
They drink their milk and derive other benefits from them! Should they not be grateful
They have other advantages from them, as well as beverages. Will they not then show gratitude?
And they order them in subservience to their profitable end and design – skin for leather, fur for warmth – and of their milk they drink. Do they not feel obligated and in consequence impel themselves to gratitude and gratefulness
And they derive other benefits from them, like milk to drink. Won’t they be grateful?
And they derive from them other benefits and drinks. Will they not then give thanks?
And they have benefits and drink from the, so are they not grateful?
they drink their milk and put them to other uses. Will they not give thanks
They derive other benefits from them, as well as drinks. Would they not be appreciative?
and some have other benefits, [such as milk] to drink. Will they not, then, be grateful?
and some have other benefits, [such as milk] to drink. Will they not, then, be grateful?
And for them within it, are benefits and drinks, so will they not be thanking?
And therein they have benefits and drinks, will they not then be grateful?
and they have other benefits from them, and [milk] to drink. Will they not give thanks?
And may derive yet other benefits from them and milk to drink. Will they not, then, be grateful
And therein they have advantages and drinks; will they not then be grateful
And in them they have other uses, and also drinks. Will they not, then, be grateful
And they have benefits and drinks therein. Will they not then give thanks
And they have (other) benefits from them (the cattle), and they get (milk) to drink; Then will they not be thankful
And for them therein are benefits and beverages. Won’t they be grateful?
And they have in them other benefits, and drinks. Will they not give thanks
And they have other uses for them, including milk to drink: are they not then thankful?
And for them therein are [other] benefits and drinks, so will they not be grateful
And for them in them are benefits and drinking-places; will they not then give thanks?
And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful
And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful
وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةࣰ لَّعَلَّهُمۡ یُنصَرُونَ ٧٤
Yet they have taken other gods besides God to help them
Yet, they have taken others (worthy of worship) besides Allah hoping to get their help.
And they have taken beside Allah gods, hoping that haply they may be succoured
And take other gods apart from God that they may perhaps give them help
They took gods besides Allah, hoping they could be helped!
They have taken gods besides Allah so that perhaps they may be helped.
They have taken gods besides Allah [hoping] that they might be helped
Yet they have taken deities for worship apart from God, (expecting) that they may receive help (from them)
(Inspite of all this) they worship other gods apart from Allah (falsely) that they may find some help through them
Yet they have taken, apart from God, gods; haply they might be helped
And they took gods besides God so that they may be helped,
They [eat their Lord provided food and] worship other than God; hoping that what they worship will help them
Yet they take for worship gods other than God, thinking that they might be helped
Yet they have taken to themselves gods other than Allah, that perhaps they may be supported.
But they take, beside God, gods that haply they may be helped
And they have appointed gods other than Allah, that perhaps they may be helped
And they have taken other deities besides Allah perhaps they will be helped [by them].
They have taken other gods, besides God, in hopes that they may be assisted by them
And they have taken gods besides Allah that they may be helped
And yet they have taken gods, other than Allah, so that they might helped
Yet have they taken other gods beside God that they might be helpful to them
And they have taken besides Allah, aaliha, so that they may be provided help
And they took to themselves gods other than God so that perhaps they will be helped.
Yet they accept gods other than Allah to get help.
Yet they have taken other gods besides Allah hoping to get their help
They set up deities apart from Allah, hoping that they will receive help from them
And they take gods besides Allah and they may be helped
And they have taken gods besides Allah that they may be helped.
And they take gods besides Allah hoping to be helped
And they have made idols their gods other than Allah with the hope that they will be helped
And they have taken besides God other gods, perhaps they will help them
And they have taken besides God other gods, perhaps they will help them
And they have taken besides God other gods, perhaps they will help them!
And they took from other than God, gods, maybe/perhaps they be given victory/aid
But [nay,] they take to worshipping deities other than God, [hoping] to be succoured [by them, and not knowing that]
And they have taken to themselves, apart from Allah, gods that possibly they would be given victory
And they have taken (other) gods beside Allah, in order that they may be helped
They chose idols besides God in the hope of receiving help from them, but they will not be able to help them
They have adopted gods other than Allah, so that they may be helped (by them)
They have taken (for worship mythological) deities besides Allâh so that they may be helped.
They took gods besides Allah, so that, perhaps they may receive some help
Yet they have taken gods, other than Allâh, haply they might be helped.
Yet they take besides Allah other deities whom or which they regard, with extreme devotion and adore with appropriate acts and rites that they might hopefully afford them help
Yet they take other gods beside Allah, hoping to be helped by them.
Still they have taken other gods besides Allah, hoping to be helped ˹by them˺.
And they adopt gods besides Allah so they would help them.
They have set up other gods besides God, hoping they may be helped
They set up beside GOD other gods, perhaps they can be of help to them!
Yet they have taken [false] gods besides God, hoping that they will help them,
Yet they have taken [false] gods besides God, hoping that they will help them
And they have taken gods without Allah, perhaps they may have got victory.
And they have taken gods besides Allah, haply they might be helped.
Yet they have taken to worship deities other than God, hoping for [their) support.
But, nay, they have chosen gods other than Allah hoping that they might be helped
And they have taken gods besides Allah that they may be helped
And they have taken other gods beside ALLAH that they might be helped
Yet they have taken gods other than God, that perhaps they might be helped
And they take besides Allah, other false gods, (thinking) that they might be helped (by the false gods)
Yet, they’ve taken gods other than God, hoping they might get help.
Yet they have taken to themselves gods other than God, that perhaps they may be helped
Yet they take to gods other than The God, that they might perchance be helped.
But they have taken besides Allah [false] deities that perhaps they would be helped
And they took gods besides God, perhaps they may be helped.
Yet they take (for worship) gods other than God, (hoping) that they might be helped
Yet they take (for worship) gods other than Allah, (hoping) that they might be helped
لَا یَسۡتَطِیعُونَ نَصۡرَهُمۡ وَهُمۡ لَهُمۡ جُندࣱ مُّحۡضَرُونَ ٧٥
though these could not do so even if they called a whole army of them together
They cannot help them, yet, they will be brought forward as troops against those who worshipped them (at the time of Reckoning).
They are not able to give them succour; whereas they shall be against them host brought forward
They will not be able to help them and will be brought (to Us) as their levied troops
They (the gods) cannot help them! (On the contrary) they are like soldiers (in service) to their gods!
They cannot help them even though they are an army mobilised in their support.
[Yet] they cannot help them, while they [themselves] are ready warriors for them
They (the false deities) are unable to help them; rather, they (the worshippers) are a (supportive) host for them (the false deities, and all will be arraigned for punishment on the Day of Judgment)
These (false gods) are not capable of helping them. On the contrary these (gods) will (turn out for them to) be a host (of rebels) brought (before the Almighty to receive their due punishment)
They cannot help them, though they be hosts made ready for them
they (those gods) cannot help them, while they are present for them (their gods) as (ready and loyal) troops.
Whatever they worship [idols, money, boss, spouse, etc.] can not help them; yet they stand as an ever ready army at their service
They do not have the power to help them, but they will be brought up all together
They cannot support them, even if they are arraigned for them as an army.
They cannot help them; yet are they a host ready for them
They (the appointed gods) cannot help them; and they and their armies will come (to Us), as captives
They cannot help them while they are hosts ready for their service.
but they are not able to give them any assistance: Yet are they a party of troops ready to defend them
But they shall not be able to assist them, and they shall be a host brought up before them
They cannot help them, for them (the socalled) army are brought (with them to Hell)
No power have they to succour them: yet are their votaries an army at their service
They have no capacity for providing them help. And they (i.e., the followers of the false deities) are unto them (i.e., unto the false gods) like (a blind) horde — the people who have been brought (before Allah for receiving punishment due to their polytheism)
They are not able to help them while they are to them as a charged army.
They do not have the power to help them. They will be assembled as a group [on Judgment Day].
But they do not have the ability to help them yet their worshippers stand like warriors ready to defend them
Those deities can render them no help. Yet these devotees act as though they were an army in waiting for them
They are not able to help them, and they are a host brought up before them
They are not capable of helping them, and they (their false gods, supposed to be a) force for them, will (also) be presented (before Allah).
They (gods other than Allah) are incapable of helping them, and yet they (the polytheists) consider them (the gods) a host at their beck and call
These idols are incapable of helping them. And these (disbelievers and polytheists) will be an army of these (idols) that will be brought (into Hell together)
They cannot help them. And they become to them as foot-soldiers
They cannot help them; while they are soldiers for them
They cannot help them; while they are soldiers for them.
They are not being able (of) giving them victory/aiding them, and they are for them soldiers/warriors being made to be present/attend
they are unable to succour their devotees, even though to them they may [appear to] be hosts drawn up [for succour]
They are unable to vindicate them, (though) they (The disbelievers) be hosts (readily) presented to them
It is not in their power to help them; but they (the worshippers) are unto them a host in arms
Instead, the disbelievers will be brought into the presence of God as the soldiers of the idols
They cannot help them, rather they (the disbelievers themselves) are (like) an army brought forth for (protecting) them (the so-called co-gods
In fact, they are incapable of helping them. They made themselves soldiers serving and helping (their mythological deities).
They (false gods) will not be able to lend any help; for they would themselves be brought out (before Us, to be condemned) as their allies
In fact, they are incapable of helping them even though they made themselves soldiers serving them.
When in fact the false gods have no power to be of avail to them ever, not to mention their total inability to afford them help. On the contrary it is the infidels who afford them protection and round about them they are garrisoned like a camp of faithful soldiery
But they are incapable of helping them, even if they were standing to attention for them, like an army.
They cannot help the pagans, even though they serve the idols as dedicated guards.
They cannot help them but they are ever ready to defend them.
They cannot help them: yet they stand like warriors ready to defend their idols
On the contrary, they cannot help them; they end up serving them as devoted soldiers.
but [their false gods] cannot help them, even if they were soldiers standing by, ready to support them.
but [their false gods] cannot help them, even if they were soldiers standing by, ready to support them.
They cannot give them victory, and for them they are troops to bring them in.
They shall not be able to help them; and yet they (the disbelievers) are their host (who in Hereafter) shall be brought forth (in Hell Fire).
They are unable to support them; yet their worshippers stand like warriors to defend them.
It is beyond their power to help them, and in effect such people end up guarding their false gods like committed hosts
(But) they shall not be able to assist them, and they shall be a host brought up before them
But they are not able to help them. On the contrary, they will be brought before God in a body to bear witness against them
They cannot help them, though they be a host made ready for them
They (the gods) have not the power to help them: But they (the unbelievers) will be brought forward (for Judgment) as a (whole) group (to be punished)
They can’t assist them, even though they stand as troops ready for them.
They cannot help them, although they are arrayed as troops for them
They are unable to help them; but they will be brought forth as an army against them.
They are not able to help them, and they [themselves] are for them soldiers in attendance
They are not able to help them, while they are a present army for them.
They have not the power to help them: but they will be brought up (before Our Judgment-seat) as a troop (to be condemned)
They have not the power to help them: but they will be brought up (before Our Judgment-seat) as a troop (to be condemned)
فَلَا یَحۡزُنكَ قَوۡلُهُمۡۘ إِنَّا نَعۡلَمُ مَا یُسِرُّونَ وَمَا یُعۡلِنُونَ ٧٦
So [Prophet] do not be distressed at what they say: We know what they conceal and what they reveal
So let not their speech grieves you (O Muhammad). Surely, We know what they conceal and what they reveal.
So let not their speech grieve thee. Verily We! We know whatsoever they keep secret and whatsoever they make known
So be not grieved by what they say. We certainly know what they hide and disclose
So, let not their words grieve you... Indeed, We know what they conceal and what they reveal.
So do not let their words distress you. We know what they keep secret and what they divulge.
So do not let their remarks grieve you. We indeed know whatever they hide and whatever they disclose
So do not let their (slanderous) words (against God and you) grieve you (O Messenger). Surely We know whatever they keep concealed (of speech or deeds) and whatever they disclose
And do not let their words cause you grief. Verily, We know what they conceal and what they profess (and they will be paid back in their own coins)
So do not let their saying grieve thee; assuredly We know what they keep secret and what they publish
So, do not be sad by their saying. Indeed, We know what they hide and what they disclose.
Never mind them, I (God) know them inside out
But do not let their speech grieve you. Indeed We know what they hide as well as what they disclose
So let not their words sadden yousg. Indeed, We know whatever they keep secret and whatever they make public.
But let not their speech grieve thee: verily, we know what they conceal and what they display
Therefore (O dear Prophet Mohammed - peace and blessings be upon him) do not grieve because of what they (the disbelievers) say; indeed We know what they conceal and what they disclose
Therefore let not their speech aggrieve you. We indeed know all that they conceal and all that they reveal.
Let not their speech, therefore, grieve thee: We know that which they privately conceal, and that which they publicly discover
Therefore let not their speech grieve you; surely We know what they do in secret and what they do openly
So do not let their sayings grieve you. Surely, We have knowledge of what they hide and all that they reveal
Let not their speech grieve thee: We know what they hide and what they bring to light
So let not their statement (about other gods) grieve you. Verily, We know what they hide and what they proclaim
So let not their saying dishearten thee.• Truly, We know what they keep secret and what they speak openly.
Do not let their speech worry you. Truly, We know what they hide as well as what they publicize.
Let not their words grieve you (O Muhammad). Surely We have knowledge of all that they conceal and all that they reveal
Let not their words grieve you. Surely We know all things about them, what they conceal and what they reveal
So let not their speech grieve thee. Surely We know what they do in secret and what they do openly
So do not let their speech grieve you, We know that which they keep secret and that which they make public.
So let not what they say grieve you. We do indeed know what they conceal and what they proclaim
So let not what they utter hurt you. Surely, We know whatever they hide and whatever they make public
So do not be saddened by what they say. We are fully aware of what they conceal and what they declare
So do not be saddened by what they say. We are fullyaware of what they conceal and what they declare
So do not be saddened by what they say. We are fully aware of what they conceal and what they declare.
So let not their word/opinion and belief to sadden/make you grievous, that We know what they keep secret and what they declare/publicize
However, be not grieved by the sayings of those [who deny the truth]: verily, We know all that they keep secret as well as all that they bring into the open
So do not let their saying grieve you. Surely We know whatever they keep secret and whatever they make public
So let not their speech grieve thee (O Muhammad). Lo! We know what they conceal and what proclaim
Muhammad, let not their words annoy you. We certainly know whatever they conceal or reveal
So, their remarks must not grieve you. Surely We know what they conceal and what they disclose
Therefore, let not their words sadden you. We certainly know whatever they hide and whatever they disclose.
Let their remarks not cause you grief. We, surely know every thing they say, that which they utter in secret, as well as that which they declare openly
So don’t let their words sadden you. Most certainly We have full knowledge of whatsoever they hide and whatsoever they disclose.
Therefore, let not their vain and unreasonable discourse O Muhammed grieve you at heart. We do know what they converse secretly or whisper under their breath and what they suggest secretly to the mind and all that their breasts store of thoughts and feelings. And We are well acquainted with all that they utter loudly and with all that is being said
So don’t let what they say sadden you. We know what they do secretly and openly
So do not let their words grieve you ˹O Prophet˺. Indeed, We ˹fully˺ know what they conceal and what they reveal.
So do not worry about what they say, for We know what they conceal and what they disclose.
So let not their words grieve you. We have knowledge of what they conceal and what they reveal
Therefore, do not be saddened by their utterances. We are fully aware of everything they conceal and everything they declare.
So do not let what they say grieve you. We know what they conceal and what they reveal.
So do not let what they say grieve you. We know what they conceal and what they reveal.
So let their saying not grieve you. Surely, We know what they secret, and what they announce.
Therefore, let not their speech grieve you. Verily We know what they do in secret and what they do openly.
Let not their words grieve you. We know all that they keep secret as well as all that they bring into the open.
So let not their utterances grieve you. Behold, We know what they conceal and what they declare
Therefore let not their speech grieve you; surely We know what they do in secret and what they do openly
So let not their speech grieve thee. Verily, WE know what they conceal and what they proclaim
So let not their speech grieve thee. Truly We know what they hide and what they disclose
So, do not let their (idle) talk, make you sad (O Prophet!). Surely, We know what they hide and what they say
Therefore, let not their speech sadden you. We know what they conceal and what they reveal.
So let their words not sadden you. We know what they conceal, and what they reveal
So do not let their speech grieve you, for We know what they hide and what they reveal.
So let not their speech grieve you. Indeed, We know what they conceal and what they declare
So let not their speech grieve you; Indeed We, We know what they conceal and what they publish.
Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose
Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose
أَوَ لَمۡ یَرَ ٱلۡإِنسَـٰنُ أَنَّا خَلَقۡنَـٰهُ مِن نُّطۡفَةࣲ فَإِذَا هُوَ خَصِیمࣱ مُّبِینࣱ ٧٧
Can man not see that We created him from a drop of fluid? Yet- lo and behold!- he disputes openly
Don’t people see that We have created them from a sperm? Yet, they (stands up) as open opponent.
Beholdest not man that We have created him from a sperm? Yet lo! he is a manifest disputer
Does not man see We created him from a drop of semen? Even then he becomes an open contender
Did man not see how We created him from sperm... Despite this, he is now an open enemy!
Does not man see that We created him from a drop yet there he is, an open antagonist!
Does not man see that We created him from a drop of [seminal] fluid, and, behold, he is an open contender!
Has human not considered that We have created him from (so slight a beginning as) a drop of (seminal) fluid? Yet, he turns into an open, fierce adversary (selfishly disputing against the truth)
Has not a human being seen how We have created him out of a (very insignificant) sperm drop? Yet behold! he is an open adversary (to Us)
Has not man regarded how that We created him of a sperm-drop? Then lo, he is a manifest adversary
Or does the human being not consider that We created him from a fertilized egg (zygote), and now he is an obvious adversary?
Do these disbelievers not think about their creation. I created them from an insignificant sperm drop and now [that I have showered them with my blessings] they dare to challenge their Lord like an enemy of theirs
Do human beings not see that it is We Who created them from a zygote? Yet behold, he stands up as an open adversary
Has man not regarded that We created him from a sperm-drop? Yet he became an evident adversary,
Has not man seen that we have created him from a clot? and lo! he is an open opponent
And did not man see that We have created him from a drop of semen? Yet he is an open quarreller
Has the human being not seen that it is We who created him from a drop of liquid? Behold he has become a contender most evident.
Doth not man know that We have created him of seed? Yet behold, he is an open disputer against the resurrection
Does not man see that We have created him from a small seed? Then lo! He is an open disputant
Has the human not seen how We created him from a drop (of sperm)? Yet he is a clear opponent
Doth not man perceive that we have created him of the moist germs of life? Yet lo! is he an open caviller
Has then the human being not seen that We, We created him from Nutfah? Yet lo! He (comes forward) as an open disputer (about Our Identity)
Consider not the human being that We created him from seminal fluid? That is when he is a clear adversary.
Can a person not understand that We created him/her from [male and female] gametes? Yet, he/she is openly adverse.
Does not man see that We have created him from a sperm? Yet he stands up as an open adversary
Does man not see that We created him of a sperm drop, and lo! he is flagrantly contentious
Does not man see that We have created him from the small life-germ? Then lo! he is an open disputant
H as not man considered that We created him from a sperm* even then he is an open disputant. * See note no. 1 of chapter 16, Verse 4.
Does not man see that We have created him from a little thing of fertilized ovum? And, lo, he has become an open adversary
Has man not seen that We have created him from a sperm drop? Even then, he has become an open adversary
Has man not seen that We have created him from a seed, that he would become a clear enem
Has man not seen that We have created him from a seed, but he then becomes a clear opponent
Has the human being not seen that We have created him from a seed, but he then becomes a clear opponent?
Does not the human/mankind see/understand that We created him from a drop/male's or female's secretion , so then he is a clear/evident disputer/adversary/arguer
IS MAN, then, not aware that it is We who create him out of a [mere] drop of sperm - whereupon, lo! he shows himself endowed with the power to think and to argue
And has not man seen that We created him of a sperm-drop? Then, only then, is he evidently a constant adversary
Hath not man seen that We have created him from a drop of seed? Yet lo! he is an open opponent
Has the human being not considered that We have created him from a drop of fluid. He is openly quarrelsome
Did man not see that We have created him from a drop of semen? Then suddenly he stood as an open adversary (to Us)
Does not man see that We have created him from a semen-drop? Then lo! He is a compulsive conversationalist!
Does man not know!? We created him from a speck of fluid! And now, he stands defiantly before Us __argumentative and boisterous
Doesn’t man see that We have created him from a semen-drop? Then lo! He is a compulsive conversationalist!
Does man not perceive mentally and by visual tokens that We brought him into being from a seed -the constituent part of emitted fluid!- Yet he sets himself against Allah and displays his thought in his actions
Haven’t humans considered how We created them from a drop of fluid, so they openly argue against Us?
Do people not see that We have created them from a sperm-drop, then—behold!—they openly challenge ˹Us˺?
Does man not see that We created him from a sperm, then he argues openly.
Has not man considered that We created him from a little germ? Yet is he brazenly contentious
Does the human being not see that we created him from a tiny drop, then he turns into an ardent enemy?
Does a human being not consider that We created him from a [mere] fertilized ovum, yet he becomes a fierce adversary?
Does a human being not consider that We created him from a [mere] fertilized ovum, yet he becomes a fierce adversary?
Has the human not seen that We created him from a sperm-drop? so then he is an obvious disputant.
Has not man seen that We created him of a sperm-drop? Yet behold! He is an open disputant.
Is man, then, not aware that it is We who create him out of a gamete; and then he becomes flagrantly contentious?
Does not man realize that We created him from male and female gametes? Yet, behold, he stands forth as an open contender of Truth! ('Nutfah' = Gamete, male or female)
Does not man see that We have created him from the small seed? Then lo! he is an open disputant
Does not man see that WE have created him from a mere sperm-drop? Then lo ! he is an open quarreler
Has not man seen that We created him from a drop, and behold, he is a manifest adversary
Does man not see that it is We Who created him from (a clot in the) sperm-ovary drop? Yet see! He (makes himself) an open enemy
Does man not see that We created him from a drop, yet behold, he is an open adversary?
Does the human being not consider that We created him from a seed? Yet he becomes a fierce adversary
Has Man not seen that We have created him from a drop? Yet there he is, an open disputer!
Does man not consider that We created him from a [mere] sperm-drop - then at once he is a clear adversary
And did man not see that We, We created him from a sperm? Then behold, he is a clear opponent;
Doth not man see that it is We Who created him from sperm? yet behold! he (stands forth) as an open adversary
Doth not man see that it is We Who created him from sperm? yet behold! he (stands forth) as an open adversary
وَضَرَبَ لَنَا مَثَلࣰا وَنَسِیَ خَلۡقَهُۥۖ قَالَ مَن یُحۡیِ ٱلۡعِظَـٰمَ وَهِیَ رَمِیمࣱ ٧٨
producing arguments against Us, forgetting his own creation. He says, ‘Who can give life back to bones after they have decayed?’
And they put an example for Us and forget their own creations. He says: “Who will give life to these bones when they have rotten away and became dust?”
And he propoundeth for us a similitude, and forgetteth his creation, He saith: who shall quicken the bones when they are decayed
And applies comparisons to Us, having forgotten his origin, and says: "Who can put life into decayed bones?"
He forgets his own creation and presents for Us an example saying, “Who will give life to the bones when they have rotted away?”
He makes likenesses of Us and forgets his own creation, saying, ´Who will give life to bones when they are decayed?´
He draws comparisons for Us, and forgets his own creation. He says, ‘Who shall revive the bones when they have decayed?’
And he coins a comparison for Us, having forgotten his own origin and creation, saying, "Who will give life to these bones when they have rotten away?"
And he coins strange things about Us and forgets his own creation. He says, `Who will quicken the dead bones to life when they are decayed?
And he has struck for Us a similitude and forgotten his creation; he says, 'Who shall quicken the bones when they are decayed?
And he gives Us an example, and forgets his creation, he says: “Who gives life to the bones when they are decomposed?”
Forgetting [the power of God in] their own creation they ask: “Who has the power to resurrect us while our bones are rotten?”
And he makes comparisons to Us, and forgets his own origin and creation. He says, “Who can give life to bones, and decomposed ones at that?
and he set forth a parable for Us and forgot his own creation. He said, “Who can revive the bones when they have decayed?”
and he strikes out for us a likeness; and forgets his creation; and says, 'Who shall quicken bones when they are rotten?
And he invents an example for Us, while forgetting his own creation, saying, “Who is such that can revive the bones when they have completely rotted away?”
And he has set forth a parable for Us and he forgot his own creation. He said, “Who can bring the bones to life when they have become rotten?”
and he propoundeth unto us a comparison, and forgetteth his creation. He saith, who shall restore bones to life, when they are rotten
And he strikes out a likeness for Us and forgets his own creation. Says he, "Who will give life to the bones when they have decomposed?"
And he has struck for Us a parable, and forgotten his own creation. He asks: 'Who will quicken the bones after they have decayed?
And he meeteth us with arguments, and forgetteth his creation: "Who," saith he, "shall give life to bones when they are rotten?"
And he coined similitude for Us and forgot his own creation. He said: “Who will give life to these bones when they are decayed into dust?”
He propounded parables for Us and forgot his own creation. He said: Who will give life to these bones when they decayed?
He/she compares Us [to created things] and forgets his/her own origin. He/she says, “Who can revive decomposed bones?”
He starts making comparisons for Us and forgets his own creation. He says: "Who will give life to bones that have been decomposed?"
He strikes for Us a similitude and forgot his own creation. He says: "Who will quicken the bones when they have decayed?"
And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to bones, when they are rotten
And he strikes a similitude for Us and forgets his own creation, saying, “Who will give life to the bones when they are decomposed?”
And he (man) compares us to material things and forgets his own creation. He says, "Who will bring the bones to life, when they are rotten?"
And he (himself) puts forth examples for Us and has forgotten (the truth of) his creation. He says: ‘Who will give life to bones when they will have been decomposed?
And he cites an example for Us, while forgetting his own creation! He says: "Who can resurrect the bones while they are dust"
And he puts forth an example for Us, while forgetting his own creation! He says: "Who can resurrect the bones while they are dust?
And he puts forth an example for Us, while forgetting his own creation! He says: "Who can resurrect the bones while they have crumbled?"
And he gave to us an example/proverb, and he forgot his creation, he said: "Who revives/makes alive the bones and (while) it is decayed/decomposed?"
And [now] he [argues about Us, and] thinks of Us in terms of comparison, and is oblivious of how he himself was created! [And so] he says, “Who could give life to bones that have crumbled to dust?”
And he has struck for Us a similitude and forgotten his creation. He has said, "Who will give life to the bones (after) they are rotten?"
And he hath coined for Us a similitude, and hath forgotten the fact of his creation, saying: Who will revive these bones when they have rotted away
He questions Our Resurrection of him, but has forgotten his own creation. He has said, "Who will give life to the bones which have become ashes?"
He has set up an argument about Us and forgot his creation. He said, .Who will give life to the bones when they are decayed?
He sets forth for us a similitude, and forgets his own creation. He says: "Who will give life to these bones, when they disintegrate and fall lifeless into the ashes."
Hurls insults at Us, and forgets his own origin, and says, "Who will bring these bones back to life when they have withered away!"
And he strikes for Us a similitude and forgets his own creation. He says: "Who will give life to these bones when they have disintegrated to dust?"
And he draws meaningless parallels and sets forth to Us comparisons and he expresses his thoughts in words, thus: "Who shall restore life", he asks, "to these bones when they have undergone morbid changes and degeneracy?"
They make up comparisons about Us whilst forgetting their own creation, saying, “Who will give life to these bones when they have turned into dust?”
And they argue with Us—forgetting they were created—saying, “Who will give life to decayed bones?”
And he coins a likeness for Us and forgets his creation; he says: who will revive the bones when they decayed?
He answers Us back with arguments, and forgets his own creation. He says: ‘Who will give life to rotten bones?‘
He raises a question to us - while forgetting his initial creation - "Who can resurrect the bones after they had rotted?"
Now, he argues about Us while he overlooks how he himself was created. He says, "Who will give life to bones when they are disintegrated?"
Now, he argues about Us while he overlooks how he himself was created. He says, "Who will give life to bones when they are disintegrated?"
And he cited for Us an example and forgot his creation. He said, "Who will give life to the bones while they are decomposed?"
And he has struck for Us a similitude and forgotten his creation; he says: Who shall quicken the bones when they are decayed?
He comes up with arguments against Us, forgetting how he himself was created. He asks: 'Who could give life to bones that have crumbled to dust?'
And he makes comparisons for Us and forgets the fact of his creation, saying, "Who will revive these bones when they have crumbled to dust?" (37:16), (73:3)
And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to the bones when they are rotten
And he coins similitudes for US and forgets his own creation. He says, `Who can quicken the bones when they are decayed?
And he has set forth for Us a parable and forgotten his own creation, saying, “Who revives these bones, decayed as they are?
And he puts forth (and invents) comparisons for Us, and forgets his own (true origin of) Creation: (And) he says: "Who can give life to the bones after they have become rotten and turned to dust?"
He strikes a comparison for Us, while forgetting his own creation. He asks, “Who can give life to bones while they are disintegrated?”
And he produces arguments against Us, and he forgets his own creation. He says, 'Who will revive the bones when they have decayed?'
Not available
And he presents for Us an example and forgets his [own] creation. He says, "Who will give life to bones while they are disintegrated?"
And he struck a similitude for Us, and forgot his creation; he said, 'Who will give life to the bones while they are rotten?'
And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, "Who can give life to (dry) bones and decomposed ones (at that)?"
And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, "Who can give life to (dry) bones and decomposed ones (at that)?"
قُلۡ یُحۡیِیهَا ٱلَّذِیۤ أَنشَأَهَاۤ أَوَّلَ مَرَّةࣲۖ وَهُوَ بِكُلِّ خَلۡقٍ عَلِیمٌ ٧٩
Say, ‘He who created them in the first place will give them life again: He has full knowledge of every act of creation
Say (O Muhammad): “He Who has created them for the first time, will give life to them again! And He is the All-Knower of every creation!”
Say thou:" He shall quicken them Who brought them forth for the first time, and He is of every kind of creation the Knower
Say: "He who created you the first time. He has knowledge of every creation
Say, “He who brought them to life in the first place will resurrect them and give them life! HU is Aleem of every creation with His Names.”
Say ´He who made them in the first place will bring them back to life. He has total knowledge of each created thing;
Say, ‘He will revive them who produced them the first time, and He has knowledge of all creation
Say: "He Who produced them in the first instance will give them life. He has full knowledge of every (form and mode and possibility of) creation (and of everything He has created He knows every detail in every dimension of time and space)."
Say, `He Who evolved them the first time will again raise them to life. He is fully conversant with all (types and methods of) creation
Say: 'He shall quicken them, who originated them the first time; He knows all creation
Say: “The One Who gave them life creating them the first time, and He knows every (kind of) creation,
Tell them: “The One Who created you at first place is capable to recreate you.”
Say, “He will give them life Who created them the first time. For He is well-versed in every kind of creation
Saysg, “He who initiated them the first time revives them, for He is All-Knowing of every creation.”
Say, 'He shall quicken them who produced them at first, for every creation does He know
Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “They will be revived by the One Who created them the first time; and He is the All Knowing of every creation.”
Say, “He will bring it to life the One who created it the first time and it is He who is All-knowing about all creation.
Answer, He shall restore them to life, Who produced them the first time: For He is skilled in every kind of creation
Say, "He will give life to them Who brought them into existence in the first place, and He is Knower of all (modes of) creation
Say: 'He will quicken them who originated them the first time; He has knowledge of every creation
SAY: He shall give life to them who gave them being at first, for in all creation is he skilled
Say: “He will give them life Who initiated them the first time." And He is All-Knower of every creation
Say: He will give life to them Who caused them to grow the first time and He is The Knowing of every creation.
Say, “He who created them in the first place will give them life again, for He is capable in every form of creating.
Tell them: "He Who has created them for the first time, will give them life again, He is well-versed in every kind of creation
Say: "He Who first brought them into being will quicken them; He knows well about every kind of creation
Say: He will give life to them, Who brought them into existence at first, and He is Knower of all creation
Say, “He will give life to them Who produced them the first time and He knows every (kind of) creation.
Say, "He will bring life back to them, Who had brought them into existence in the first place. And He knows the entire creation."
Say: ‘He Who created them the first time will give them life. And He knows best every creation
Say: "The One who made them in the first place will resurrect them. He is fully aware of every creation."
Say: "The One who has made them in the first place will resurrect them. He is fully aware of every creation.
Say: "The One who has made them in the first place will resurrect them. He is fully aware of every creation."
Say: "Revives/makes it alive (God) who created/originated it (the) first/beginning time, and He is with every/each creation knowledgeable."
Say: “He who brought them into being in the first instance will give them life [once again], seeing that He has full knowledge of every act of creation
Say, "He will give them life, (He) Who brought them into being the first time, and He is Ever-Knowing of every (kind) of creation
Say: He will revive them Who produced them at the first, for He is Knower of every creation
(Muhammad), tell him, "He who gave them life in the first place will bring them back to life again. He has the best knowledge of all creatures
Say, .These will be revived by the same One who had created them for the first time, and who is fully aware of every creation
Say: "The one who will give life to them is the One who initiated them in the first place. He is the All-Knowing of every creation.
Say! The One Who created them in the first place will bring them back to life. He is Well-versed in all means and manners of creation
Say: "The one who will give life to them is the One who initiated them in the first time. He has full knowledge of all creation.
Say to him: "He Who brought them into being in the beginning when He started creation from nothingness shall restore them to life, and He is AL-'Alim of the whole and of all in all"
Say: “The one Who produced them originally will bring them back to life – and He has full knowledge of every creature –
Say, ˹O Prophet,˺ “They will be revived by the One Who produced them the first time, for He has ˹perfect˺ knowledge of every created being.
Say: the One who brought them into existence the first time will revive them, and He knows all creation.
Say: ‘He who first brought them into being will give them life again: He has knowledge of every creature
Say, "The One who initiated them in the first place will resurrect them. He is fully aware of every creation."
Say, "He who made them in the first instance will give them life again. He has full knowledge of all creation,
Say, "He who made them in the first instance will give them life again. He has full knowledge of all creation,
Say, "He will give them life, the one who instituted them the first time; and He is with all creation, Knowledgeable."
Say: He will enliven them who created them for the first time, and He knows all creation,
Say: 'He who brought them into being in the first instance will give them life again. He has full knowledge of every act of creation;
Say, "He will revive them Who brought them into being in the first instance. Yes, for He is the Knower of all acts of creation
Say: He will give life to them Who brought them into existence at first, and He is cognizant of all creatio
Say, `HE, Who created them the first time, will quicken them; and HE knows well the condition of every created thing
Say, “He will revive them Who brought them forth the first time, and He knows every creation
Say: "He will give them (the bones) life (the One) Who created them for the first time! And He is All Knowing (Aleem) of every kind of creation
Say, “He who initiated their creation will give them life. He is All-Knowing of every creation.”
Say, 'He who initiated them in the first instance will revive them. He has knowledge of every creation.'
Say, "The One who created them the first time will bring them to life, knowing full well every created nature.
Say, "He will give them life who produced them the first time; and He is, of all creation, Knowing."
Say, 'The one who produced them the first time; and He knows every creation.'
Say, "He will give them life Who created them for the first time! for He is Well-versed in every kind of creation!
Say, "He will give them life Who created them for the first time! for He is Well-versed in every kind of creation!
ٱلَّذِی جَعَلَ لَكُم مِّنَ ٱلشَّجَرِ ٱلۡأَخۡضَرِ نَارࣰا فَإِذَاۤ أَنتُم مِّنۡهُ تُوقِدُونَ ٨٠
It is He who produces fire for you out of the green tree- lo and behold!- and from this you kindle fire
It is He Who produces for you fire from the green tree, then behold, you kindle fire therewith.
Who giveth you out of the green tree fire, and lo! ye kindle therewith
Who gave you fire from a green tree, with which you ignite the flame."
It is He who produced fire for you from a green tree, from which you kindle fire!
He Who produces fire for you from green trees so that you use them to light your fires.´
—He, who made for you fire out of the green tree, and, behold, you light fire from it
He Who has made for you fire from the green tree, and see, you kindle fire with it
`It is He Who produces fire for you out of the green tree, that you kindle (another fire) from it (even so new faith is kindled when the spiritually weak come in contact with the Divine Reformer).
who has made for you out of the green tree fire and lo, from it you kindle.
the One Who made fire for you from the green tree, and then you light (fire) from it.”
“The One Who creates fire for you from a green branch of the tree.”
“The same One who produces for you fire out of the green tree, when behold, you kindle with it
He who made fire for youpl out of green trees, so that with them you kindle.
who has made for you fire out of a green tree, and lo! ye kindle therewith.
“The One Who has created for you fire from the green tree, so you kindle from it.”
He who made a fire for you from the green tree. Lo! You kindle from it.
Who giveth you fire out of the green tree, and behold, ye kindle your fuel from thence
"He Who has made for you the fire from the green tree, so that with it you kindle (your own fire)
who has made fire for you from the green tree with which you kindle.
Who even out of the green tree hath given you fire, and lo! ye kindle flame from it
That One Who produced to you fire out of the green tree, then behold! You kindle therewith (your stoves)
It is He Who made for you fire out of a green tree. That is when you kindle from it.
“[He is] the same who produces for you fire from the green tree, which you use for kindling.
It is He Who produces for you the spark from the green tree to kindle therewith your own fires
He Who created from a green tree a fire for you, a fire to light your stoves with."
Who produced fire for you out of the green tree, so that with it you kindle
He it is Who made the fire for you from the green trees, so that you get your fuel from it.
"He Who makes fire for you out of the green tree, the fire with which then you kindle."
He Who produces fire for you out of the green tree so now you kindle fire with the same
The One who initiated for you a forest fire, by which you learned to light
The One who initiated for you a forest fire, by which you learned to light
The One who initiated for you a forest fire, by which you learned to light.
Who created/made/put for you from the trees the green a fire, so then you are from it igniting/kindling
He who produces for you fire out of the green tree, so that, lo! you kindle [your fires] therewith.”
Who has made for you out of the green trees fire; then, only then, from it you do kindle."
Who hath appointed for you fire from the green tree, and behold! ye kindle from it
He has created fire for you out of the green tree from which you can kindle other fires
__ the One who created for you fire from the green tree, and in no time you kindle from it
The One Who produces for you fire out of the green tree, and then from it you kindle.
He lets the green trees produce fire for you. So now, with it you kindle the flame
The one Who produces for you fire out of the green tree, and then from it you kindle.
Who rendered for you from the green trees fuel for fire-wood, coal, oil, gas – and you cause it to burn
and Who, for your benefit, placed the energy of fire in green trees, from which you get fuel?
˹He is the One˺ Who gives you fire from green trees, and—behold!—you kindle ˹fire˺ from them.
The One who gave you fire from a green tree, so that you kindle with it.
He who gives you from the green tree a flame, and lo! you light a fire.‘
He is the One who creates for you, from the green trees, fuel which you burn for light.
He, who produces fire for you from green trees, so that you use them to light your fires."
He, who produces fire for you from green trees so that you use them to light your fires.”
The one who sets up for you from the green trees, a fire, so behold you kindle from it.
He Who made for you fire from the green tree, and behold! from it you kindle (fire).
He who produces for you fire out of the green tree, and from this you kindle your fires.'
(The same Creator) Who produces for you fire out of the green tree, so that, behold, you kindle from it
He Who has made for you the fire (to burn) from the green tree, so that with it you kindle (fire)
HE Who produces for you fire out of the green tree, and behold, you kindle from it
Who made for you fire from the green tree, and, behold, you kindle from it.
"The same (Allah); He, Who produces fire out of the green tree, for you, who see! You may start a fire with it
Who made for you fire from green trees, and behold, you kindle from it.
He who produced fuel for you from the green trees, with which you kindle a fire
"The One who produced fire for you from the green tree, so you yourselves kindle fire from it.
[It is] He who made for you from the green tree, fire, and then from it you ignite
The one who made fire for you from the green tree, then behold, you kindle from it.
"The same Who produces for you fire out of the green tree, when behold! ye kindle therewith (your own fires)
"The same Who produces for you fire out of the green tree, when behold! ye kindle therewith (your own fires)
أَوَ لَیۡسَ ٱلَّذِی خَلَقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ بِقَـٰدِرٍ عَلَىٰۤ أَن یَخۡلُقَ مِثۡلَهُمۚ بَلَىٰ وَهُوَ ٱلۡخَلَّـٰقُ ٱلۡعَلِیمُ ٨١
Is He who created the heavens and earth not able to create the likes of these people? Of course He is! He is the All Knowing Creator
Is not He Who has created the heavens and the earth, able to create the like of them? Yes, indeed! He knows everything, supreme Creator.
Is not He who created the heavens and the earth able to create the like of these? Yea! He is the Supreme Creator, the Knower
How can He who created the heavens and the earth not be able to create others like them? Why not? He is the real creator all-knowing
Is He who created the heavens and the earth not able to create their like with His Names? Yes! HU is the Hallaq, the Aleem.
Does He who created the heavens and earth not have the power to create the same again? Yes indeed! He is the Creator, the All-Knowing.
Is not He who created the heavens and the earth able to create the like of them? Yes indeed! He is the All-creator, the All-knowing
Is not He Who has created the heavens and the earth able to create (from rotten bones) the like of them (whose bones have rotted under the ground)? Surely He is; He is the Supreme Creator, the All-Knowing
Has He, Who has created the heavens and the earth, not the power of creating (other people) like them? Why not! He is the Supreme Creator (and) Possessor of all knowledge
Is not He, who created the heavens and earth, able to create the like of them? Yes indeed; He is the All-creator, the All-knowing
Or is the One Who created the skies and the earth not able to create similar to them? Yes, and He is the knowledgeable creator.
Is the One Who has created the earth and the universes capable of re-creating the same? Yes; He is the skilful Creator.”
“Is not He Who created the heavens and the earth able to create the likes of him?” Yes indeed, for He is the Ultimate Creator, the All Knowing
Is not He who created the heavens and the earth capable of creating the like of them? Yes indeed, and He is the All-Creating, the All-Knowing.
Is not He who created the heavens and the earth able to create the like thereof? yea! He is the knowing Creator
And is it not possible for the One Who created the heavens and the earth to create the likes of them? It is surely possible, why not? And He is the Great Creator, the All Knowing of everything
Is not the one who created the heavens and the earth able to create the like of them. Nay! He is The All-creator, The All-knowing.”
Is not He who hath created the heavens and the earth, able to create new creatures like unto them? Yea certainly: For He is the wise creator
Is not He Who created the heavens and the earth able to create the like of them? Yea! And He is the Creator (of all), the Knower
Is He who created the heavens and the earth unable to create their like? Yes, indeed, He is the Creator, the Knower
What! must not He who hath created the Heavens and the Earth be mighty enough to create your likes? Yes! and He is the skilful creator
Is not then He Who created the heavens and the earth capable of this that He may create the like of them? Yes, indeed! And He (happens to be) the All-Knowing, Supreme Creator
Is not He Who created the heavens and the earth One Who Has Power to create the like of them? Yea! And He is The Knowing Creator.
“Is it not possible for the One who created the heavens and Earth to create anew? Yes, indeed, for He is the Creator, the All-knowing.
Does He Who has created the heavens and the earth have no power to create the like thereof?" Of course He does! He is the skilful Creator
Has He Who created the heavens and the earth no power to create the likes of them? Yes, indeed, He is the Superb Creator
Is not He Who created the heavens and the earth able to create the like of them? Yea! And He is the Creator (of all), the Knower
Is not He Who created the skies and the earth, able to create the like of them, why not? And He is the Great Creator Who knows.
Is not He Who created the heavens and the earth capable of creating the like thereof? Yes, of course! And He is the Creator, fully aware of all things
And does He Who created the heavens and the earth not have the power to create the like of them (again)?’ Yes indeed! And He is the Supreme Creator, the All-Knowing
Is not the One who created the heavens and the Earth able to create the like of them Yes indeed; He is the Creator, the Knowledgeable
Is not the One who has created the heavens and the earth able to create the like of them? Yes indeed; He is the Creator, the Knowledgeable.
Is not the One who has created the heavens and the earth able to create the like of them? Yes indeed; He is the Creator, the Knowledgeable.
Or is not who created the skies/space and the earth/Planet Earth, with capable on that He creates equal/alike to them . Yes/certainly and He is the creator, the knowledgeable
Is, then, He who has created the heavens and the earth not able to create [anew] the like of those [who have died]? Yea, indeed - for He alone is the all-knowing Creator
And is not (The One) Who created the heavens and the earth (always) Determiner over creating the like of them? Yes indeed, and He is The Superb Creator, The Ever-Knowing
Is not He Who created the heavens and the earth Able to create the like of them? Aye, that He is! for He is the All-Wise Creator
Is the One who has created the heavens and the earth not able to create another creature like the human being? He certainly has the power to do so. He is the Supreme Creator and is All-knowing
Is it that the One who has created the heavens and the earth has no power to create ones like them? Why not? He is the Supreme Creator, the All- Knowing
Is not He Who created the heavens and the earth capable of creating the like of them? Yea! He is indeed the Supreme Creator, the Omniscient.
Could the Creator of the heavens and the earth not be capable of creating the likes of them? Most definitely! He is All-knowing, and the Greatest, most Versatile Creator!
Is not He Who created the heavens and the earth Able to create the like of them? Yea! He is indeed the Supreme Creator, the Omniscient.
Is He Who has created the heavens and the earth not able to create their likes anew! Indeed He is. And He is the Creator Supreme, AL-'Alim of all
Isn’t the Creator of the Heavens and the Earth capable of recreating the like of these quarrelsome humans? Of course, He is the Creator, the Knower
Can the One Who created the heavens and the earth not ˹easily˺ resurrect these ˹deniers˺?” Yes ˹He can˺! For He is the Master Creator, All-Knowing.
Is not the One who created the heavens and the earth able to create the like of them? For sure, He is the knowing creator.
Or has He who created the heavens and the earth no power to create others like them? That He surely has. He is the all-knowing Creator
Is not the One who created the heavens and the earth able to recreate the same? Yes indeed; He is the Creator, the Omniscient.
Is not He who created the heavens and the earth able to create the same again? Yes, indeed, for He is the All-Knowing, the Creator.
Is not He who created the heavens and the Earth able to create the same again? Yes, indeed, for He is the All-Knowing, the Creator.
Is not the one who created the skies and the earth able to create the like of them? Yes, and He is Al-Khalaq (The Creator), Al-Aalim (The Knowledgeable).
Is not He, Who created the heavens and the earth, able to create the like of them? Yes, (He can!) And he is the Creator (Omnipotent), the Knower.
Is, then, He who has created the heavens and the earth unable to create their like? Of course He can. He alone is the supreme Creator, the All- Knowing.
Is not He Who created the heavens and the earth Able to create the like of them? Yes indeed - for He is the Creator, Knower of all acts of creation
Is not He Who created the heavens and the earth able to create the like of them? Yea! and He is the Creator (of all), the Knower
Has not HE who created the heavens and the earth the power to create the like of them?' Yea, and HE is, indeed, the Supreme Creator, the All-Knowing
Is not He Who created the heavens and the earth able to create the like thereof
"Is not He Who created the heavens and the earth able to create (another) like them? Yes indeed! (He can recreate them.) He is the Supreme Creator (Al-Khaliq), the All Knowing (Al-Aleem
Isn’t He who created the heavens and the earth Able to create the likes of them? And He is the All-Knowing Creator.
Is not He who created the heavens and the earth able to create the like of them? Certainly. He is the Supreme All-Knowing Creator
"Is not the One who created the heavens and the earth not able to create their like?" Oh. yes! For this is the Supreme Creator. the Omniscient One.
Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator
And is the one who created the heavens and the earth not able on that He creates the like of them? Yes, and He is the Knowing Creator;
"Is not He Who created the heavens and the earth able to create the like thereof?" - Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)
"Is not He Who created the heavens and the earth able to create the like thereof?" - Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)
إِنَّمَاۤ أَمۡرُهُۥۤ إِذَاۤ أَرَادَ شَیۡءًا أَن یَقُولَ لَهُۥ كُن فَیَكُونُ ٨٢
when He wills something to be, His way is to say, “Be”- and it is
Surely, when He intends a thing, it is only that He says: “Be!” and it is!
His affair, when He intendeth a thing, is only that He saith Unto it: be, and it becometh
When He wills a thing He has only to say: "Be," and it is
Indeed, when He wills a thing, His command is ‘Kun – be’ (He merely wishes it to be), and it is (formed with ease)!
His command when He desires a thing is just to say to it, ´Be!´ and it is.
All His command, when He wills something, is to say to it ‘Be,’ and it is
When He wills a thing to be, He but says to it "Be!" and (in the selfsame instant) it is
Verily, His command, when He intends (to evolve) a thing, is (only) that He says to it, `Be' and it comes into being (at proper time)
His command, when He desires a thing, is to say to it 'Be,' and it is
When He wants anything, His order for it is only to say: “Be” and it will be.
Any time that He wants to create something He simply says “Be” and here it is
Indeed, when He intends a thing, His command is “Be”, and it is
Indeed, His only command once He has desired anything is to say to it, “Be,” and so it is.
His bidding is only, when He desires anything to say to it, 'BE,' and it is
And His only task when He intends a thing is to command it, “Be” - and it thereupon happens
His command is but when He intends a thing is that He says to it, “Be” and it is.
His command, when He willeth a thing, is only that He saith unto it, be; and it is
His command, when He intends anything, is only to say to it, " Be", and it is
When He wills a thing, His command is to say to it 'Be', and it is
His command when He willeth aught, is but to say to it, BE, and IT IS
Surely, what (is a fact is that) His Command, when He intended something (is) that He will say to it, ‘Be’! Instantly it comes into being
Truly, His command when He wanted a thing is but to say to it: Be! Then, it is!
“Truly, when He intends something, He just says, ‘Be!’ and it is.
Whenever He intends a thing, He needs only to say: "Be," and it is
Whenever He wills a thing, He just commands it "Be" and it is
His command, when He intends anything, is only to say to it, Be, and it is
His command, when He intends anything, is that He says to it only, ‘Be’, so it is.”
When He intends anything, His command to it is just to say, "Be", and it is
His command (of creation) is only that when He intends (to create) something, He says to it: ‘Be,’ so it instantly becomes (existent or visible and continues becoming)
His command, when He wants anything, is to say to it: "Be" and it is
His command, when He wants anything, is to say to it: 'Be,' and it is
His command, when He wants anything, is to say to it: 'Be,' and it is.
But/truly His order/command if He wanted/willed a thing, (is) that He says to it: "Be." so it becomes
His Being alone is such that when He wills a thing to be, He but says unto it, “Be” — and it is
Surely His Command, if He wills a thing, is only to say to it, "Be!" and it is
But His command, when He intendeth a thing, is only that He saith unto it: Be! and it is
Whenever He decides to create something He has only to say, "Exist," and it comes into existence
His practice, when He intends to do something, is no more than He says, .Be., and it comes to be
Verily, His Command, when He intends to create a thing, is only to say unto it, "Be," consequently, there it is.
He has commanded it so; whenever He intends anything to be, He says to it ´Be!´ and it becomes!
Verily, His Command, when He intends to create a thing, is only to say to it, ‘Be’, and there it is.
Whenever it is His will to bring, anything (animate or inanimate) into being, all it takes is to say "Be" and "it is"
When He wills something, His command is: “Be!” And it is!
All it takes, when He wills something ˹to be˺, is simply to say to it: “Be!” And it is!
For His command whenever He wants something is to say to it: Be, then it is.
When He decrees a thing He need only say: ‘Be,‘ and it is
All He needs to do to carry out any command is to say to it, "Be," and it is.
When He wills something to be, His simply says, "Be"- and it is.
When He wills something to be, He simply says, “Be”– and it is.
His command is only if He wants a thing that He says to it, "Be," so it is.
His command, when he intends anything, is only to say to it Be , so it is.
When He intends something to be, He only says to it, 'Be,' and it is.
When He intends a thing, His only Command to it is "Be" and it is
His command, when He intends anything, is only to say to it: Be, so it is
Verily, HIS command, when HE intends a thing, is only that HE says concerning it, `Be,' and it comes into being
Yea, indeed, He is the knowing Creator. His Command when He desires a thing is only to say to it, “Be!” and it is
"Surely, when He wants anything, His Command to it is, 'Be', and it is!"
His command, when He intends a thing, is only to say to it, “Be,” and it becomes.
His command, when He wills a thing, is to say to it, 'Be,' and it comes to be
God's only command, when willing any thing is saying to it, "'Be!" -and itis.
His command is only when He intends a thing that He says to it, "Be," and it is
His command is only, when he desires a thing, that He says to it, 'Be,' and it is.
Verily, when He intends a thing, His Command is, "be", and it is
Verily, when He intends a thing, His Command is, "be", and it is
فَسُبۡحَـٰنَ ٱلَّذِی بِیَدِهِۦ مَلَكُوتُ كُلِّ شَیۡءࣲ وَإِلَیۡهِ تُرۡجَعُونَ ٨٣
So glory be to Him in whose Hand lies control over all things. It is to Him that you will all be brought back.’
So glory be to Him in Whose hands (authority) is the dominion of every thing, and to Him you shall be returned.
Wherefore hallowed be He in whose hand is the governance of everything, and Unto whom ye shall be returned
So all glory to Him who holds all power over everything, to whom you will go back in the end
Subhan is He in whose hand (governance) is the Malakut (the force of the Names) of all things, and to Him you will be returned (the illusory self – ego will come to an end and the Absolute Reality will be discerned).
Glory be to Him Who has the Dominion of all things in His Hand. To Him you will be returned.
So immaculate is He in whose hand is the dominion of all things and to whom you shall be brought back
So, All-Glorified is He in Whose Hand is the absolute dominion of all things, and to Him you are being brought back
Therefore, glory be to Him in Whose hand lies the perfect control of every thing, and towards Whom you shall all be made to return
So glory be to Him, in whose hand is the dominion of everything, and unto whom you shall be returned
So, glory to the One that kingdom of everything is in His hand, and you are returned to Him.
Glorified is the One Who has absolute control over everything and to Him you will all be returned
So glory be to Him in Whose hands are the control of all things, and to Him will you all be brought back
So Highly Exalted is the One in Whose hand is the dominion of everything, and to Him yousg will be returned.
Then celebrated be the praises of Him in whose hands is the kingdom of everything! and unto Him shall ye return
Therefore Purity is to Him in Whose Hand * is the control over all things and it is towards Him that you will be returned. (Used as a metaphor to mean Power
So glory be unto Him in whose hand lies the inner dominion of everything and unto Him will you be returned.
Wherefore praise be unto Him, in whose hand is the kingdom of all things, and unto Whom ye shall return at the last day
Therefore glory be to Him in Whose hand is the kingdom of all things, and to Him you shall be brought back
Exaltations to Him in whose Hand is the Kingdom of all things, and to Him you will be returned
So glory be to Him in whose hand is sway over all things! And to Him shall ye be brought back
So glory be to Him in Whose Hand are the dominions of all things; and to Him will you (all) be brought back
Then, Glory be to Him in whose hand is the Kingdom of everything! And to Him you will be returned.
“So glory to Him in whose hands is the dominion of all things, and to Him you will return.”
Glory be to Him in Whose hands is the Kingdom of all things; and to Whom you shall all be brought back
Holy is He Who has full control over everything, and to Him you shall all be recalled
So glory be to Him in Whose hand is the kingdom of all things! and to Him you will be returned
So glory be to Him in Whose hand is the kingdom of everything and to Him you will be returned.
Glory then to Him in Whose hand is the sovereignty over all things! And to Him is your return
So, Glory be to Him in Whose Hand (i.e., power and control) is the sovereignty over everything and to Him you will be returned
Therefore, praise be to the One in whose Hand is the sovereignty of all things, and to Him you will be returned
Therefore, praise be to the One in whose Hand is the sovereignty of all things, and to Him you will be returned
Therefore, praise be to the One in whose Hand is the sovereignty of all things, and to Him you will be returned.
So praise/glory (to) who with His hands (are) every thing's ownership/might and power , and to Him you are being returned
Limitless, then, in His glory is He in whose hand rests the mighty dominion over all things; and unto Him you all will be brought back
So All Extolment be to Him in Whose Hand is the Dominion of everything, and to Him you will be returned. way could they be passing, nor could they retur
Therefor Glory be to Him in Whose hand is the dominion over all things! Unto Him ye will be brought back
All glory belongs to the One in whose hands is the control of all things. To Him you will all return
So, pure (from every fault) is the One in whose hand is the dominion of all things. And towards Him you are to be returned
Therefore, Glory be unto Him in Whose Hand is the sovereignty of all things, and to Him, you are destined to be brought back."
Exalted is He, in Whose hands is the destiny of all things and towards Whom you all must return
So All Glory Be To Him in Whose Hand is the sovereignty of all things, and to Whom you will be all returned."
Wherefore. blessed be He and praise to Him Who has the glorious attributes, in whose hands reside the Sovereign Authority and the supreme controlling power of the whole and of all in all and back to Him shall all of you return
Glory to Him Who controls everything, to Him you shall be returned
So glory be to the One in Whose Hands is the authority over all things, and to Whom ˹alone˺ you will ˹all˺ be returned.
So glorified is the One in whose hand rests the kingdom of everything and to whom you will return.
So glory be to Him who with His hands holds sovereignty over all things and to whome shall you be recalled
Therefore, glory be to the One in whose hand is the sovereignty over all things, and to Him you will be returned.
Exalted in His glory is He who has the dominion of all things in His hand, and to Him you will return.
Exalted in His glory is He who has the dominion of all things in His hand, and to Him, you will return.
So glorified is the one, who is in His hand the dominion of everything, and to Him you will be returning.
So glory be to Him, in Whose hand is the domination of everything, and unto Whom you shall be returned.
Limitless, then, in His glory is He in whose hand rests the mighty dominion over all things, and to Him you all will be brought back.
Glorified is He in Whose Hand rests the Mighty Dominion over all things, and unto Him you will be brought back. (And every step of yours heads to His Law of Requital (37:16), (73:3))
Therefore glory be to Him in Whose hand is the kingdom of all things, and to Him you shall be brought back
So Holy is HE, in Whose hand is the dominion of all things. And to HIM will you be brought back
So glory be to Him in Whose Hand lies the dominion of all things, and unto Whom you shall be returned
So Glory be unto Him, in Whose hands is the kingdom of all things, and to Him all of you will be brought back
So glory to He in whose hand is the dominion of everything, and to Him you will be returned.
So glory be to Him in whose hand is the dominion of everything, and to Him you will be returned
So glory to the One in Whose hand is the dominion of all things, and to whom you will all be returned.
So exalted is He in whose hand is the realm of all things, and to Him you will be returned
So glory be to the one who in His hand is the kingdom of everything, and to Him you will be returned.
So glory to Him in Whose hands is the dominion of all things: and to Him will ye be all brought back
So glory to Him in Whose hands is the dominion of all things: and to Him will ye be all brought back